Notes on Deuteronomy 11

Blaine Robison, M.A.

Delivered 16 August 2025

Scripture Text: The Scripture text of this commentary is prepared by Blaine Robison based on the Westminster Leningrad Codex found at BibleHub.com. Other Bible versions may be quoted. Click here for Abbreviations of Bible Versions.

Sources: Important Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online DSS Bible; Vermes.

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, which was in use among Jews by the mid-2nd century B.C. Online.

● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts.

● MT: The Masoretic Text is the authoritative Hebrew text of the Tanakh for Rabbinic Judaism. Work on developing a uniform Hebrew Bible began in the 2nd century under Rabbi Akiva, but completed by Jewish scholars known as the Masoretes between the 7th and 10th centuries A.D. The oldest extant manuscripts date from around the 9th century. Online.

● Talmud: Unless otherwise indicated references to the Talmud are from the Soncino Babylonian Talmud (1948); available online at Halakhah.com. The Jerusalem Talmud, identified with "TJ," may be found here. Click here for Talmud abbreviations.

Special Terms: In order to emphasize the Hebraic nature of Scripture I use the terms ADONAI (for the sacred name), Tanakh (Old Testament), Besekh (New Testament), Yeshua (Jesus) and Messiah (Christ).

Syntax: Unless otherwise noted the meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981). Parsing information for Hebrew verbs is taken from John Joseph Owens, Analytical Key to the Old Testament (1989). An explanation of Hebrew verbs and grammatical construction can be found at Hebrew4Christians.com.

Parashah Overview

Parashah Ekev ("if you follow"), comprises Deuteronomy 7:12–11:25. In the parashah Moses addresses Israel, recounting past blessings Israel had received from God, future blessings to be gained in the promised land, the dangers of forgetting God, and directions for taking the Land of Israel. Moses recalls the miracle of the Red Sea crossing, his forty days on the mountain, the making and re-making of the Tablets of Stone, the miracle of water out of the rock, the incident of the Golden Calf, Aaron's death, the Levites' duties, and exhortations to serve God as the condition for inheriting the vast territory promised to Abraham.

Chapter Outline

Deliverance from Egypt, 11:1-8

Description of the Promised Land, 11:9-12

Promise of and Condition for Agricultural Bounty, 11:13-17

Exhortations for Educating Children, 11:18-21

The Boundaries of the Promised Land, 11:22-25

The Divine Bargain, 11:26-32

The Land of Israel

24 Every place on which the sole of your feet treads shall be yours; from the wilderness to the [Mt.] Lebanon, from the River, the River Euphrates, as far as the western Sea your boundaries shall be. [LXX]

Reference: Gen 15:18; Ex 23:31; Deut 1:7-8; Josh 1:3-4; 24:2-3.

Every: Heb. kôl, properly, the whole; all, every, whole, entire, total. place: Heb. maqom, a standing, i.e. a spot, but used widely of a locality (general or specific); place, location or site. on which: Heb. asher, relative pronoun; that, which. the sole: Heb. kaph, the hollow hand or palm, so of the paw of an animal, of the sole. of your feet: Heb. regel, 2p-mpl., the anatomical limb of the foot. treads: Heb. derek, Qal impf., to walk, to journey, tread, march forth. The mention of the plural form "your feet" alludes to Israel, not Moses, since he would be barred from entering the land due to his own disobedience (Deut 32:48-52). The same exhortation was then given to Joshua to fulfill (Josh 1:3).

shall be: Heb. hayah, Qal impf., to be, a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'). The fact that both "treads" and "shall be" have the same verb form indicates a coincidental consequence. yours: Heb. lakem, prep., 2p-mpl. The opening clause promises ownership by virtue of physical possession. Then Moses reminds the nation of the territory boundaries God promised.

from: Heb. min, prep., a part of, 'from' or 'out of.' the wilderness: Heb. ha-midbar, tracts of land used for pasturage or uninhabited land. As a southern boundary "the wilderness" denotes specifically the Wilderness of Zin (Num 34:3). The wilderness defined much of the southern border which stretched from Kadesh Barnea to the Nile River in Egypt (Num 34:4-5; Josh 15:1-4). See the map here. Israel spent 38 years in this territory until the rebellious generation had died (Deut 2:14).

to the Lebanon: Heb. ha-Levanohn, proper name of a mountain, the white mountain (from its snow or whiteness of cliffs) with an elevation of 10,000 feet or a mountain range in northern Israel. This was a densely forested area from which trees were eventually harvested and used in Solomon's building projects (1Kgs 4:33; 5:6-14). The name of "the Lebanon," could refer to the mountain range or a specific mountain, north of Mt. Hermon (Jdg 3:3). See the map here. The north-south limits of the promised territory correspond to the territory first surveyed by the twelve spies (Num 13:21) and then allocated to the twelve tribes, generally identified by the expression "from Dan to Beersheva" (Jdg 20:1, 1Sam 3:20; 2Sam 3:10; 17:11; 24:2; 24:15; 1Kgs 5:5; 1Chr 21:2; 2Chr 30:5).

from: Heb. min. the River: Heb. ha-nahar, a natural tributary of fresh water and of fairly large size flowing in a definite course or channel; stream, river. The term is first used of a river that flowed out of Gan-Eden and divided into four main branches, which God named as Pishon, Gihon, Tigris and Euphrates (Gen 2:10-14). Sometimes in the Tanakh the singular reference "the River" denotes a specific major river with which ancient people were very familiar (Ex 23:31; Num 22:5; Josh 24:2-3; 2Sam 8:3; 10:16; 1Kgs 4:21, 24; Ezra 4:10-11).

the River: Heb. ha-nahar. Euphrates: Heb. Perath ("peh-raht"), from an unused root meaning to break forth. The spelling "Euphrates" is a transliteration of the Greek name Euphratês used in the LXX, which itself transliterates the Persian name Ufratu (BDB 832). The name was no doubt given as a memorial of the river that existed before the global deluge that eliminated the four rivers of Gan-Eden. The Euphrates River is about 1700 miles long and drains an area over 171,000 square miles. The river’s water originates primarily from the snow and perennial ice cap near the 17,000-foot summit of Mt. Ararat in east-central Turkey, travels through Syria and into Iraq and then empties into the Persian Gulf. See a map here. The entire river length is a boundary.

as far as: Heb. ad, prep., as far as, up to. the western: Heb. ha-acharon, adj., may mean (1) of place, behind, hindermost; (2) of time, late or last. The first meaning applies here in the sense of facing the east, thus many versions translate the adjective as 'western.' Sea: Heb. ha-yam, a sea (as breaking in noisy surf) or a body of water large enough to require a boat for crossing. In the creation narrative a single sea was formed on the third day by the waters being gathered in one place (Gen 1:10). The present configuration of oceans, seas, lakes and rivers came about in the aftermath of the global deluge of Noah's time (cf. Job 12:14-15; 14:11-12; 22:15-16; 26:10; 38:8-11; Ps 29:3-10; 65:5-9).

The expression "western sea" is used here of the Mediterranean Sea. The attribute of "hindermost" denotes the point on the Sea farthest from the Euphrates, the point at which the Nile empties into the Sea since God had promised Abraham, "To your seed have I given this land, from the river of Egypt to the great river, the river Euphrates" (Gen 15:18; cf. Num 34:3; Josh 15:4). The boundary of the Sea would extend along the coastline from the Nile River to northern Syria.

The phrase "from to the Euphrates to the Mediterranean [the Nile]" includes a much more extensive area than "from Dan to Beersheva." These two rivers mark the limits of potential expansion of the original borders of the Land of Israel. These two rivers are significant because God brought Abraham from beyond the Euphrates (Josh 24:2-3) to the land of Canaan and He brought Israel out of Egypt where the Nile figures prominently in the story of slavery and redemption.

your boundaries: Heb. gebul, 2p-mpl., properly, a cord (as twisted), then (by implication) a boundary and by extension the territory enclosed; boundary, border, territory, limit. shall be: Heb. hayah, Qal impf. The promised territory is encompassed in four principal boundaries. See a graphic of the promised territory here. God made a promise of the land of Canaan seven times to the patriarchs (Gen 12:7; 13:14-15; 15:18; 17:8; 26:3; 28:13-14; 35:11-12). God also specified to Abraham the land between the Nile River and the Euphrates River (Gen 15:18) and then affirmed to Israel four more times (Ex 23:31; Deut 1:7; 11:24; Josh 1:4).

God's land promise to Abraham and his blood descendants through Isaac and Jacob specified "all the land of your sojournings" (Gen 17:8). The same promise was repeated to Jacob (Gen 28:4). Abraham had journeyed on foot from Ur of the Chaldeans (vicinity of the Euphrates) to Haran in Syria situated on a tributary of the Euphrates River (See the map here), then to Canaan, and also into Egypt (location of the Nile) and back to Canaan. So the "land of Abraham's sojournings" stretched from the Euphrates River to the Nile River.

After the commission given to Joshua (Josh 1:3) God directed that the land of Canaan on both sides of the Jordan River be apportioned to the twelve tribes in accordance with the promise given to the patriarchs (cf. Gen 12:7; 13:14-15; 17:8; 26:3; Ex 6:4; Lev 25:38; Num 26:55; 34:1-14; Josh 14−19). See the tribal apportionment map here. Even though there were no tribal allotments beyond Canaan, God intended for Israel to be a blessing to the peoples inhabiting lands beyond Canaan (Gen 12:2-3; 18:18; 22:18; 26:4) and to be a light of the knowledge of the true God (cf. Isa 42:6; 51:4; 60:1-3; Acts 13:47).

As noted in Deut 11:22-23 fulfillment of the promised territory was contingent on two conditions: First, the compliance of Israel to obey God's commandments, and Second, God's direct intervention to give victory to Israel over more powerful nations then occupying the land. These two conditions depict a partnership between Israel and God to accomplish His will. Clarke notes that this promise, notwithstanding the many provocations of the Israelites, was fulfilled in the time of Solomon, for "he reigned over all the kings from the River [Euphrates] even unto the land of the Philistines, and to the border of Egypt" (1Kgs 4:21; 2Chr 9:26).

After the death of Solomon the covenant people turned away from living by God's commandments and accordingly suffered the curses prescribed in the Torah (Lev 26:14-39; Deut 28:15-68). However, the misconduct of Israelites did not cause the divine promise to be revoked, because the covenantal promise of the land is everlasting (Gen 13:15; 17:8; 48:4; Ex 32:13; Josh 14:9). Indeed Paul asserts that the promises God made to Abraham, Isaac and Jacob for their blood descendants are irrevocable (Rom 9:4-5; 11:29). The disobedience of Israel did not cancel God's covenantal promises (cf. Lev 26:11-16, 44-45; Jer 31:35-37; Rom 11:1-2). See the Additional Note below on rejection.

The apostle Paul also affirmed that all the covenantal promises are "Yes" in Yeshua (2Cor 1:20). In other words the covenantal promises remain in force by the authority of the Son of God. Moreover, God had promised Abraham, "To your Seed I will give this land" (Gen 12:7; 24:7). "Seed" is a singular noun and can indicate the specific Seed or Messiah, as well as the nation that descended from Abraham. Thus, as the Seed of Abraham Yeshua possesses the title-deed to the promised territory as declared by the prophet Zechariah:

9 "Rejoice greatly, daughter of Zion! Shout in triumph, daughter of Jerusalem! Behold, your king is coming to you; He is righteous and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey. 10 And I will eliminate the chariot from Ephraim and the horse from Jerusalem; and the bow of war will be eliminated.; and His dominion will be from sea to sea, and from the Euphrates River to the ends of the earth." (Zech 9:9-10 NASB)

Just as Moses was exhorted to "walk the land," so Yeshua walked the land, from the Lebanon mountains in the north to the wilderness in the south, from the east side of the Jordan in Perea and the Decapolis to Emmaus west of Jerusalem. By walking the land he claimed it for his Kingdom.

Additional Note: On Rejection

Throughout Scripture the issue of rejection within the covenant community focuses on the individual (cf. 1Sam 15:26; 2Kgs 17:13-18; 1Chr 28:9), not the entire community. God declared "The soul who sins will die" (Ezek 18:4; cf. Rom 6:3). Of course, the sin of one can bring harm to the covenant community (e.g., Achan, Josh 22:20), and sometimes the righteous suffer when God punishes the wicked (e.g., Daniel, Dan 1:1-6). However, accountability for sin is always individual and personal.

For example, the Jewish Mishnah makes this distinction: "All Israel has a portion in the world to come" (Sanhedrin 11:1), but then immediately identifies Israelites who have no place in the world to come. Included in the extensive list of people excluded the Sages declared "The generation of the wilderness have no share in the future world and will not stand in the last judgment" (Sanhedrin 11:2).

Historic Christian theology has embraced an hypocritical standard. Israel and Jews are rejected by God because Jewish leaders in the first century rejected Yeshua, but Church members can commit abominations and wicked perversions, and the Church retains its election. On the contrary Paul asserts in the strongest terms that those who persist in egregious sins without repentance have no claim on the future kingdom, but instead will suffer the wrath of God (1Cor 6:9-10; Gal 5:21; Eph 5:5; Heb 6:4-8; 10:26-27).

25 No man will be able to stand against you; ADONAI your God will put the fear of you and the dread of you on the face of all the land in which you tread, just as He has spoken to you."

No: Heb. lo, neg. particle, not, no. man: Heb. ish, man as an individual or a male person. The singular form probably alludes to specific kings or prominent political figures throughout biblical history who opposed Israel, from Pharaoh to Haman. will be able to stand: Heb. yatsab, Hitpael impf., to stand, to set, to place oneself, to present oneself. against you: Heb. panim, face, presence, countenance. The noun is plural so the object is beyond Moses to include the nation. ADONAI: Heb. YHVH (LXX kurios). YHVH ("the LORD" in Christian versions) is not a title or a word for a deity, but the personal name of the God of Israel (Ex 3:15; 2Chr 14:11; Isa 42:8). For more information on the history and usage of YHVH see my article The Blessed Name.

your God: Heb. Elohim, the omnipotent, omniscient, omnipresent Creator and owner of all things (Gen 1:1). The definite article signifies "the One called." This divine name for God is not a philosophical construct for monotheism, the belief in one deity. It is a common idea in the world that all religions worship the same god under different names. That was certainly true of the pagan religions in ancient times. But, affirming monotheism does not equal believing in the God of the Bible.

Elohim is a Person and this Hebrew name signifies His sovereign governorship of the universe (Acts 17:24). Elohim is the only God there is (Deut 4:35, 39; 2Sam 7:22; 1Kgs 8:60; Isa 44:6; 45:21; 46:9; Mark 12:32). It's no accident that three times Scripture affirms "YHVH is Ha-Elohim," by Joshua (Josh 22:34), King Solomon (1Kgs 8:60) and Elijah (1Kgs 18:21). In addition, over 400 times the personal name YHVH is paired with Elohim, so that they are intimately bound together.

will put: Heb. nathan, Qal impf., to give, used with greatest latitude of application (put, make, etc.). the fear of you: Heb. pachad, alarm, dread, terror, fear. The noun is 2p-mpl., so "you" refers to the nation of Israel. Rashi says the noun denotes "sudden fear" and refers to those who are near by. and the dread of you: Heb. mora, dread, that ought to be feared, terribleness, terror. This noun is also 2p-mpl, referring to the nation. Rashi says the noun refers to anxiety enduring many days and refers to those who are distant. on the face: Heb. panim. Here the noun has a terrestrial focus.

of all: Heb. kal, all, every, entire, whole. the land: Heb. erets, a versatile noun that may refer to the Earth, land, ground, country, or territory. in which: Heb. asher, relative pronoun. you tread: Heb. darak, Qal impf., 2p-mpl. See the previous verse. just as: Heb. asher. He has spoken: Heb. dabar, Piel perf., to speak, i.e., to communicate. to you: Heb. lekem, prep., 2p-mpl. This fear of Israel was initially echoed by Rahab to the spies sent by Joshua (Josh 2:8-11), and then again in the time of Esther in the Persian Empire (Esth 9:2-3).

NOTE: See also my article The Lie of Replacement Theology.

Works Cited

BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981.

Clarke: Adam Clarke (1762-1832), Commentary on the Holy Bible: Deuteronomy (1826). Online.

Edersheim: Alfred Edersheim, Bible History Old Testament (1876-1887), Updated Edition. Hendrickson Publishers, 1995. Also online.

Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online.

Keil: C.F. Keil, The Pentateuch, Vol. 1 of Commentary on the Old Testament (1866-1891) by C.F. Keil and F. Delitzsch. Hendrickson, 2006.

LSJ: Henry George Liddell and Robert Scott, A Greek-English Lexicon. Revised and augmented by Sir Henry Stuart Jones. Clarendon Press, 1940. Online.

Rashi: Rabbi Shlomo Yitzhaqi (1040-1105), Commentary on the Tanakh. Online.

Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996.