The Lord Commands and Israel Refuses

Deu 1:6 As the epithet applied to God, “ Jehovah our God ,” presupposes the reception of Israel into covenant with Jehovah, which took place at Sinai, so the words, “ ye have dwelt long enough at this mountain ,” imply that the purpose for which Israel was taken to Horeb had been answered, i. e. , that they had been furnished with the laws and ordinances requisite for the fulfilment of the covenant, and could now remove to Canaan to take possession of the promised land.

The word of Jehovah mentioned here is not found in this form in the previous history; but as a matter of fact it is contained in the divine instructions that were preparatory to their removal (Num 1-4 and 9:15-10:10), and the rising of the cloud from the tabernacle, which followed immediately afterwards (Num 10:11). The fixed use of the name Horeb to designate the mountain group in general, instead of the special name Sinai , which is given to the particular mountain upon which the law was given, is in keeping with the rhetorical style of the book.

Deu 1:7 “ Go to the mount of the Amorites, and to all who dwell near . ” The mount of the Amorites is the mountainous country inhabited by this tribe, the leading feature in the land of Canaan, and is synonymous with the “land of the Canaanites” which follows; the Amorites being mentioned instar omnium as being the most powerful of all the tribes in Canaan, just as in Gen 15:16 (see at Gen 10:16).

שׁכניו, “ those who dwell by it ,” are the inhabitants of the whole of Canaan, as is shown by the enumeration of the different parts of the land, which follows immediately afterwards. Canaan was naturally divided, according to the character of the ground, into the Arabah , the modern Ghor (see at Deu 1:1); the mountain , the subsequent mountains of Judah and Ephraim (see at Num 13:17); the lowland ( shephelah ), i.

e. , the low flat country lying between the mountains of Judah and the Mediterranean Sea, and stretching from the promontory of Carmel down to Gaza, which is intersected by only small undulations and ranges of hills, and generally includes the hill country which formed the transition from the mountains to the plain, though the two are distinguished in Jos 10:40 and Jos 12:8 (see at Jos 15:33.)

; the south land ( negeb : see at Num 13:17); and the sea-shore , i. e. , the generally narrow strip of coast running along by the Mediterranean Sea from Joppa to the Tyrian ladders, or Râs el Abiad , just below Tyre (vid. , v. Raumer , Pal. p. 49). - The special mention of Lebanon in connection with the land of the Canaanites, and the enumeration of the separate parts of the land, as well as the extension of the eastern frontier as far as the Euphrates (see at Gen 15:18), are to be attributed to the rhetorical fulness of the style.

The reference, however, is not to Antilibanus, but to Lebanon proper, which was within the northern border of the land of Israel, as fixed in Num 34:7-9.

Deu 1:8-10 This land the Lord had placed at the disposal of the Israelites for them to take possession of, as He had sworn to the fathers (patriarchs) that He would give it to their posterity (cf. Gen 12:7; Gen 13:15; Gen 15:18. , etc.) The “swearing” on the part of God points back to Gen 22:16. The expression “ to them and to their seed ” is the same as “to thee and to thy seed” in Gen 13:15; Gen 17:8, and is not to be understood as signifying that the patriarchs themselves ought to have taken actual possession of Canaan; but “ to their seed ” is in apposition, and also a more precise definition (comp.

Gen 15:7 with Gen 15:18, where the simple statement “to thee” is explained by the fuller statement “to thy seed”). ראה has grown into an interjection = הנּה. לפני נתן: to give before a person, equivalent to give up to a person, or place at his free disposal (for the use of the word in this sense, see Gen 13:9; Gen 34:10). Jehovah (this is the idea of Deu 1:6-8), when He concluded the covenant with the Israelites at Horeb, had intended to fulfil at once the promise which He gave to the patriarchs, and to put them into possession of the promised land; and Moses had also done what was required on his part, as he explained in Deu 1:9-18, to bring the people safety to Canaan (cf.

Exo 18:23). As the nation had multiplied as the stars of heaven, in accordance with the promise of the Lord, and he felt unable to bear the burden alone and settle all disputes, he had placed over them at that time wise and intelligent men from the heads of the tribes to act as judges, and had instructed them to adjudicate upon the smaller matters of dispute righteously and without respect of person.

For further particulars concerning the appointment of the judges, see at Exo 18:13-26, where it is related how Moses adopted this plan at the advice of Jethro, even before the giving of the law at Sinai. The expression “ at that time ,” in Deu 1:9, is not at variance with this. The imperfect ואמר with vav rel . , expresses the order of thought and not of time.

For Moses did not intend to recall the different circumstances to the recollection of the people in their chronological order, but arranged them according to their relative importance in connection with the main object of his address. And this required that he should begin with what God had done for the fulfilment of His promise, and then proceed afterwards to notice what he, the servant of God, had done in his office, as an altogether subordinate matter.

So far as this object was concerned, it was also perfectly indifferent who had advised him to adopt this plan, whilst it was very important to allude to the fact that it was the great increase in the number of the Israelites which had rendered it necessary, that he might remind the congregation how the Lord, even at that time, had fulfilled the promise which He gave to the patriarchs, and in that fulfilment had given a practical guarantee of the certain fulfilment of the other promises as well. Moses accomplished this by describing the increase of the nation in such a way that his hearers should be involuntarily reminded of the covenant promise in Gen 15:5.

(cf. Gen 12:2; Gen 18:18; Gen 22:17; Gen 26:4).

Deu 1:8-10 This land the Lord had placed at the disposal of the Israelites for them to take possession of, as He had sworn to the fathers (patriarchs) that He would give it to their posterity (cf. Gen 12:7; Gen 13:15; Gen 15:18. , etc.) The “swearing” on the part of God points back to Gen 22:16. The expression “ to them and to their seed ” is the same as “to thee and to thy seed” in Gen 13:15; Gen 17:8, and is not to be understood as signifying that the patriarchs themselves ought to have taken actual possession of Canaan; but “ to their seed ” is in apposition, and also a more precise definition (comp.

Gen 15:7 with Gen 15:18, where the simple statement “to thee” is explained by the fuller statement “to thy seed”). ראה has grown into an interjection = הנּה. לפני נתן: to give before a person, equivalent to give up to a person, or place at his free disposal (for the use of the word in this sense, see Gen 13:9; Gen 34:10). Jehovah (this is the idea of Deu 1:6-8), when He concluded the covenant with the Israelites at Horeb, had intended to fulfil at once the promise which He gave to the patriarchs, and to put them into possession of the promised land; and Moses had also done what was required on his part, as he explained in Deu 1:9-18, to bring the people safety to Canaan (cf.

Exo 18:23). As the nation had multiplied as the stars of heaven, in accordance with the promise of the Lord, and he felt unable to bear the burden alone and settle all disputes, he had placed over them at that time wise and intelligent men from the heads of the tribes to act as judges, and had instructed them to adjudicate upon the smaller matters of dispute righteously and without respect of person.

For further particulars concerning the appointment of the judges, see at Exo 18:13-26, where it is related how Moses adopted this plan at the advice of Jethro, even before the giving of the law at Sinai. The expression “ at that time ,” in Deu 1:9, is not at variance with this. The imperfect ואמר with vav rel . , expresses the order of thought and not of time.

For Moses did not intend to recall the different circumstances to the recollection of the people in their chronological order, but arranged them according to their relative importance in connection with the main object of his address. And this required that he should begin with what God had done for the fulfilment of His promise, and then proceed afterwards to notice what he, the servant of God, had done in his office, as an altogether subordinate matter.

So far as this object was concerned, it was also perfectly indifferent who had advised him to adopt this plan, whilst it was very important to allude to the fact that it was the great increase in the number of the Israelites which had rendered it necessary, that he might remind the congregation how the Lord, even at that time, had fulfilled the promise which He gave to the patriarchs, and in that fulfilment had given a practical guarantee of the certain fulfilment of the other promises as well. Moses accomplished this by describing the increase of the nation in such a way that his hearers should be involuntarily reminded of the covenant promise in Gen 15:5.

(cf. Gen 12:2; Gen 18:18; Gen 22:17; Gen 26:4).

Deu 1:8-10 This land the Lord had placed at the disposal of the Israelites for them to take possession of, as He had sworn to the fathers (patriarchs) that He would give it to their posterity (cf. Gen 12:7; Gen 13:15; Gen 15:18. , etc.) The “swearing” on the part of God points back to Gen 22:16. The expression “ to them and to their seed ” is the same as “to thee and to thy seed” in Gen 13:15; Gen 17:8, and is not to be understood as signifying that the patriarchs themselves ought to have taken actual possession of Canaan; but “ to their seed ” is in apposition, and also a more precise definition (comp.

Gen 15:7 with Gen 15:18, where the simple statement “to thee” is explained by the fuller statement “to thy seed”). ראה has grown into an interjection = הנּה. לפני נתן: to give before a person, equivalent to give up to a person, or place at his free disposal (for the use of the word in this sense, see Gen 13:9; Gen 34:10). Jehovah (this is the idea of Deu 1:6-8), when He concluded the covenant with the Israelites at Horeb, had intended to fulfil at once the promise which He gave to the patriarchs, and to put them into possession of the promised land; and Moses had also done what was required on his part, as he explained in Deu 1:9-18, to bring the people safety to Canaan (cf.

Exo 18:23). As the nation had multiplied as the stars of heaven, in accordance with the promise of the Lord, and he felt unable to bear the burden alone and settle all disputes, he had placed over them at that time wise and intelligent men from the heads of the tribes to act as judges, and had instructed them to adjudicate upon the smaller matters of dispute righteously and without respect of person.

For further particulars concerning the appointment of the judges, see at Exo 18:13-26, where it is related how Moses adopted this plan at the advice of Jethro, even before the giving of the law at Sinai. The expression “ at that time ,” in Deu 1:9, is not at variance with this. The imperfect ואמר with vav rel . , expresses the order of thought and not of time.

For Moses did not intend to recall the different circumstances to the recollection of the people in their chronological order, but arranged them according to their relative importance in connection with the main object of his address. And this required that he should begin with what God had done for the fulfilment of His promise, and then proceed afterwards to notice what he, the servant of God, had done in his office, as an altogether subordinate matter.

So far as this object was concerned, it was also perfectly indifferent who had advised him to adopt this plan, whilst it was very important to allude to the fact that it was the great increase in the number of the Israelites which had rendered it necessary, that he might remind the congregation how the Lord, even at that time, had fulfilled the promise which He gave to the patriarchs, and in that fulfilment had given a practical guarantee of the certain fulfilment of the other promises as well. Moses accomplished this by describing the increase of the nation in such a way that his hearers should be involuntarily reminded of the covenant promise in Gen 15:5.

(cf. Gen 12:2; Gen 18:18; Gen 22:17; Gen 26:4).

Deu 1:11 But in order to guard against any misinterpretation of his words, “I cannot bear you myself alone,” Moses added, “May the Lord fulfil the promise of numerous increase to the nation a thousand-fold. ” “ Jehovah, the God of your fathers (i. e. , who manifested Himself as God to your fathers), add to you a thousand times , כּכם, as many as ye are, and bless you as He has said.

” The “blessing” after “multiplying” points back to Gen 12:2. Consequently, it is not to be restricted to “strengthening, rendering fruitful, and multiplying,” but must be understood as including the spiritual blessing promised to Abraham.

Deu 1:12 “ How can I myself alone bear your cumbrance, and your burden, and your strife? ” The burden and cumbrance of the nation are the nation itself, with all its affairs and transactions, which pressed upon the shoulders of Moses.

Deu 1:13-18 לכם הבוּ, give here, provide for yourselves. The congregation was to nominate, according to its tribes, wise, intelligent, and well-known men, whom Moses would appoint as heads, i. e. , as judges, over the nation. At their installation he gave them the requisite instructions (Deu 1:16): “ Ye shall hear between your brethren ,” i. e. , hear both parties as mediators, “ and judge righteously, without respect of person .

” פּנים הכּיר, to look at the face, equivalent to פּנים נשׁא (Lev 19:15), i. e. , to act partially (cf. Exo 23:2-3). “ The judgment is God's ,” i. e. , appointed by God, and to be administered in the name of God, or in accordance with His justice; hence the expression “to bring before God” (Exo 21:6; Exo 22:7, etc.) On the difficult cases which the judges were to bring before Moses, see at Exo 18:26.

Everything had been done on the part of God and Moses to bring Israel speedily and safely to Canaan. The reason for their being compelled to remain in the desert for forty years was to be found exclusively in their resistance to the commandments of God. The discontent of the people with the guidance of God was manifested at the very first places of encampment in the desert (Num 11 and 12); but Moses passed over this, and simply reminded them of the rebellion at Kadesh (Num 13 and 14), because it was this which was followed by the condemnation of the rebellious generation to die out in the wilderness.

Deu 1:13-18 לכם הבוּ, give here, provide for yourselves. The congregation was to nominate, according to its tribes, wise, intelligent, and well-known men, whom Moses would appoint as heads, i. e. , as judges, over the nation. At their installation he gave them the requisite instructions (Deu 1:16): “ Ye shall hear between your brethren ,” i. e. , hear both parties as mediators, “ and judge righteously, without respect of person .

” פּנים הכּיר, to look at the face, equivalent to פּנים נשׁא (Lev 19:15), i. e. , to act partially (cf. Exo 23:2-3). “ The judgment is God's ,” i. e. , appointed by God, and to be administered in the name of God, or in accordance with His justice; hence the expression “to bring before God” (Exo 21:6; Exo 22:7, etc.) On the difficult cases which the judges were to bring before Moses, see at Exo 18:26.

Everything had been done on the part of God and Moses to bring Israel speedily and safely to Canaan. The reason for their being compelled to remain in the desert for forty years was to be found exclusively in their resistance to the commandments of God. The discontent of the people with the guidance of God was manifested at the very first places of encampment in the desert (Num 11 and 12); but Moses passed over this, and simply reminded them of the rebellion at Kadesh (Num 13 and 14), because it was this which was followed by the condemnation of the rebellious generation to die out in the wilderness.

Deu 1:13-18 לכם הבוּ, give here, provide for yourselves. The congregation was to nominate, according to its tribes, wise, intelligent, and well-known men, whom Moses would appoint as heads, i. e. , as judges, over the nation. At their installation he gave them the requisite instructions (Deu 1:16): “ Ye shall hear between your brethren ,” i. e. , hear both parties as mediators, “ and judge righteously, without respect of person .

” פּנים הכּיר, to look at the face, equivalent to פּנים נשׁא (Lev 19:15), i. e. , to act partially (cf. Exo 23:2-3). “ The judgment is God's ,” i. e. , appointed by God, and to be administered in the name of God, or in accordance with His justice; hence the expression “to bring before God” (Exo 21:6; Exo 22:7, etc.) On the difficult cases which the judges were to bring before Moses, see at Exo 18:26.

Everything had been done on the part of God and Moses to bring Israel speedily and safely to Canaan. The reason for their being compelled to remain in the desert for forty years was to be found exclusively in their resistance to the commandments of God. The discontent of the people with the guidance of God was manifested at the very first places of encampment in the desert (Num 11 and 12); but Moses passed over this, and simply reminded them of the rebellion at Kadesh (Num 13 and 14), because it was this which was followed by the condemnation of the rebellious generation to die out in the wilderness.

Deu 1:13-18 לכם הבוּ, give here, provide for yourselves. The congregation was to nominate, according to its tribes, wise, intelligent, and well-known men, whom Moses would appoint as heads, i. e. , as judges, over the nation. At their installation he gave them the requisite instructions (Deu 1:16): “ Ye shall hear between your brethren ,” i. e. , hear both parties as mediators, “ and judge righteously, without respect of person .

” פּנים הכּיר, to look at the face, equivalent to פּנים נשׁא (Lev 19:15), i. e. , to act partially (cf. Exo 23:2-3). “ The judgment is God's ,” i. e. , appointed by God, and to be administered in the name of God, or in accordance with His justice; hence the expression “to bring before God” (Exo 21:6; Exo 22:7, etc.) On the difficult cases which the judges were to bring before Moses, see at Exo 18:26.

Everything had been done on the part of God and Moses to bring Israel speedily and safely to Canaan. The reason for their being compelled to remain in the desert for forty years was to be found exclusively in their resistance to the commandments of God. The discontent of the people with the guidance of God was manifested at the very first places of encampment in the desert (Num 11 and 12); but Moses passed over this, and simply reminded them of the rebellion at Kadesh (Num 13 and 14), because it was this which was followed by the condemnation of the rebellious generation to die out in the wilderness.

Deu 1:13-18 לכם הבוּ, give here, provide for yourselves. The congregation was to nominate, according to its tribes, wise, intelligent, and well-known men, whom Moses would appoint as heads, i. e. , as judges, over the nation. At their installation he gave them the requisite instructions (Deu 1:16): “ Ye shall hear between your brethren ,” i. e. , hear both parties as mediators, “ and judge righteously, without respect of person .

” פּנים הכּיר, to look at the face, equivalent to פּנים נשׁא (Lev 19:15), i. e. , to act partially (cf. Exo 23:2-3). “ The judgment is God's ,” i. e. , appointed by God, and to be administered in the name of God, or in accordance with His justice; hence the expression “to bring before God” (Exo 21:6; Exo 22:7, etc.) On the difficult cases which the judges were to bring before Moses, see at Exo 18:26.

Everything had been done on the part of God and Moses to bring Israel speedily and safely to Canaan. The reason for their being compelled to remain in the desert for forty years was to be found exclusively in their resistance to the commandments of God. The discontent of the people with the guidance of God was manifested at the very first places of encampment in the desert (Num 11 and 12); but Moses passed over this, and simply reminded them of the rebellion at Kadesh (Num 13 and 14), because it was this which was followed by the condemnation of the rebellious generation to die out in the wilderness.

Deu 1:13-18 לכם הבוּ, give here, provide for yourselves. The congregation was to nominate, according to its tribes, wise, intelligent, and well-known men, whom Moses would appoint as heads, i. e. , as judges, over the nation. At their installation he gave them the requisite instructions (Deu 1:16): “ Ye shall hear between your brethren ,” i. e. , hear both parties as mediators, “ and judge righteously, without respect of person .

” פּנים הכּיר, to look at the face, equivalent to פּנים נשׁא (Lev 19:15), i. e. , to act partially (cf. Exo 23:2-3). “ The judgment is God's ,” i. e. , appointed by God, and to be administered in the name of God, or in accordance with His justice; hence the expression “to bring before God” (Exo 21:6; Exo 22:7, etc.) On the difficult cases which the judges were to bring before Moses, see at Exo 18:26.

Everything had been done on the part of God and Moses to bring Israel speedily and safely to Canaan. The reason for their being compelled to remain in the desert for forty years was to be found exclusively in their resistance to the commandments of God. The discontent of the people with the guidance of God was manifested at the very first places of encampment in the desert (Num 11 and 12); but Moses passed over this, and simply reminded them of the rebellion at Kadesh (Num 13 and 14), because it was this which was followed by the condemnation of the rebellious generation to die out in the wilderness.

Deu 1:19-25 “ When we departed from Horeb, we passed through the great and dreadful wilderness, which ye have seen ,” i. e. , become acquainted with, viz. , the desert of et Tih , “ of the way to the mountains of the Amorites, and came to Kadesh-Barnea ” (see at Num 12:16). הלך, with an accusative, to pass through a country (cf. Deu 2:7; Isa 50:10, etc.) Moses had there explained to the Israelites, that they had reached the mountainous country of the Amorites, which Jehovah was about to give them; that the land lay before them, and they might take possession of it without fear (Deu 1:20, Deu 1:21).

But they proposed to send out men to survey the land, with its towns, and the way into it. Moses approved of this proposal, and sent out twelve men, one from each tribe, who went through the land, etc. (as is more fully related in Num 13, and has been expounded in connection with that passage, Deu 1:22-25). Moses’ summons to them to take the land (Deu 1:20, Deu 1:21) is not expressly mentioned there, but it is contained implicite in the fact that spies were sent out; as the only possible reason for doing this must have been, that they might force a way into the land, and take possession of it.

In Deu 1:25, Moses simply mentions so much of the report of the spies as had reference to the nature of the land, viz. , that it was good, that he may place in immediate contrast with this the refusal of the people to enter in.

Deu 1:19-25 “ When we departed from Horeb, we passed through the great and dreadful wilderness, which ye have seen ,” i. e. , become acquainted with, viz. , the desert of et Tih , “ of the way to the mountains of the Amorites, and came to Kadesh-Barnea ” (see at Num 12:16). הלך, with an accusative, to pass through a country (cf. Deu 2:7; Isa 50:10, etc.) Moses had there explained to the Israelites, that they had reached the mountainous country of the Amorites, which Jehovah was about to give them; that the land lay before them, and they might take possession of it without fear (Deu 1:20, Deu 1:21).

But they proposed to send out men to survey the land, with its towns, and the way into it. Moses approved of this proposal, and sent out twelve men, one from each tribe, who went through the land, etc. (as is more fully related in Num 13, and has been expounded in connection with that passage, Deu 1:22-25). Moses’ summons to them to take the land (Deu 1:20, Deu 1:21) is not expressly mentioned there, but it is contained implicite in the fact that spies were sent out; as the only possible reason for doing this must have been, that they might force a way into the land, and take possession of it.

In Deu 1:25, Moses simply mentions so much of the report of the spies as had reference to the nature of the land, viz. , that it was good, that he may place in immediate contrast with this the refusal of the people to enter in.

Deu 1:19-25 “ When we departed from Horeb, we passed through the great and dreadful wilderness, which ye have seen ,” i. e. , become acquainted with, viz. , the desert of et Tih , “ of the way to the mountains of the Amorites, and came to Kadesh-Barnea ” (see at Num 12:16). הלך, with an accusative, to pass through a country (cf. Deu 2:7; Isa 50:10, etc.) Moses had there explained to the Israelites, that they had reached the mountainous country of the Amorites, which Jehovah was about to give them; that the land lay before them, and they might take possession of it without fear (Deu 1:20, Deu 1:21).

But they proposed to send out men to survey the land, with its towns, and the way into it. Moses approved of this proposal, and sent out twelve men, one from each tribe, who went through the land, etc. (as is more fully related in Num 13, and has been expounded in connection with that passage, Deu 1:22-25). Moses’ summons to them to take the land (Deu 1:20, Deu 1:21) is not expressly mentioned there, but it is contained implicite in the fact that spies were sent out; as the only possible reason for doing this must have been, that they might force a way into the land, and take possession of it.

In Deu 1:25, Moses simply mentions so much of the report of the spies as had reference to the nature of the land, viz. , that it was good, that he may place in immediate contrast with this the refusal of the people to enter in.

Deu 1:19-25 “ When we departed from Horeb, we passed through the great and dreadful wilderness, which ye have seen ,” i. e. , become acquainted with, viz. , the desert of et Tih , “ of the way to the mountains of the Amorites, and came to Kadesh-Barnea ” (see at Num 12:16). הלך, with an accusative, to pass through a country (cf. Deu 2:7; Isa 50:10, etc.) Moses had there explained to the Israelites, that they had reached the mountainous country of the Amorites, which Jehovah was about to give them; that the land lay before them, and they might take possession of it without fear (Deu 1:20, Deu 1:21).

But they proposed to send out men to survey the land, with its towns, and the way into it. Moses approved of this proposal, and sent out twelve men, one from each tribe, who went through the land, etc. (as is more fully related in Num 13, and has been expounded in connection with that passage, Deu 1:22-25). Moses’ summons to them to take the land (Deu 1:20, Deu 1:21) is not expressly mentioned there, but it is contained implicite in the fact that spies were sent out; as the only possible reason for doing this must have been, that they might force a way into the land, and take possession of it.

In Deu 1:25, Moses simply mentions so much of the report of the spies as had reference to the nature of the land, viz. , that it was good, that he may place in immediate contrast with this the refusal of the people to enter in.

Deu 1:19-25 “ When we departed from Horeb, we passed through the great and dreadful wilderness, which ye have seen ,” i. e. , become acquainted with, viz. , the desert of et Tih , “ of the way to the mountains of the Amorites, and came to Kadesh-Barnea ” (see at Num 12:16). הלך, with an accusative, to pass through a country (cf. Deu 2:7; Isa 50:10, etc.) Moses had there explained to the Israelites, that they had reached the mountainous country of the Amorites, which Jehovah was about to give them; that the land lay before them, and they might take possession of it without fear (Deu 1:20, Deu 1:21).

But they proposed to send out men to survey the land, with its towns, and the way into it. Moses approved of this proposal, and sent out twelve men, one from each tribe, who went through the land, etc. (as is more fully related in Num 13, and has been expounded in connection with that passage, Deu 1:22-25). Moses’ summons to them to take the land (Deu 1:20, Deu 1:21) is not expressly mentioned there, but it is contained implicite in the fact that spies were sent out; as the only possible reason for doing this must have been, that they might force a way into the land, and take possession of it.

In Deu 1:25, Moses simply mentions so much of the report of the spies as had reference to the nature of the land, viz. , that it was good, that he may place in immediate contrast with this the refusal of the people to enter in.

Deu 1:19-25 “ When we departed from Horeb, we passed through the great and dreadful wilderness, which ye have seen ,” i. e. , become acquainted with, viz. , the desert of et Tih , “ of the way to the mountains of the Amorites, and came to Kadesh-Barnea ” (see at Num 12:16). הלך, with an accusative, to pass through a country (cf. Deu 2:7; Isa 50:10, etc.) Moses had there explained to the Israelites, that they had reached the mountainous country of the Amorites, which Jehovah was about to give them; that the land lay before them, and they might take possession of it without fear (Deu 1:20, Deu 1:21).

But they proposed to send out men to survey the land, with its towns, and the way into it. Moses approved of this proposal, and sent out twelve men, one from each tribe, who went through the land, etc. (as is more fully related in Num 13, and has been expounded in connection with that passage, Deu 1:22-25). Moses’ summons to them to take the land (Deu 1:20, Deu 1:21) is not expressly mentioned there, but it is contained implicite in the fact that spies were sent out; as the only possible reason for doing this must have been, that they might force a way into the land, and take possession of it.

In Deu 1:25, Moses simply mentions so much of the report of the spies as had reference to the nature of the land, viz. , that it was good, that he may place in immediate contrast with this the refusal of the people to enter in.

Deu 1:19-25 “ When we departed from Horeb, we passed through the great and dreadful wilderness, which ye have seen ,” i. e. , become acquainted with, viz. , the desert of et Tih , “ of the way to the mountains of the Amorites, and came to Kadesh-Barnea ” (see at Num 12:16). הלך, with an accusative, to pass through a country (cf. Deu 2:7; Isa 50:10, etc.) Moses had there explained to the Israelites, that they had reached the mountainous country of the Amorites, which Jehovah was about to give them; that the land lay before them, and they might take possession of it without fear (Deu 1:20, Deu 1:21).

But they proposed to send out men to survey the land, with its towns, and the way into it. Moses approved of this proposal, and sent out twelve men, one from each tribe, who went through the land, etc. (as is more fully related in Num 13, and has been expounded in connection with that passage, Deu 1:22-25). Moses’ summons to them to take the land (Deu 1:20, Deu 1:21) is not expressly mentioned there, but it is contained implicite in the fact that spies were sent out; as the only possible reason for doing this must have been, that they might force a way into the land, and take possession of it.

In Deu 1:25, Moses simply mentions so much of the report of the spies as had reference to the nature of the land, viz. , that it was good, that he may place in immediate contrast with this the refusal of the people to enter in.

Deu 1:26-27 “ But ye would not go up, and were rebellious against the mouth (i. e. , the express will) of Jehovah our God, and murmured in your tents, and said, Because Jehovah hated us, He hath brought us forth out of the land of Egypt, to give us into the hand of the Amorites to destroy us . ” שׂנאה, either an infinitive with a feminine termination, or a verbal noun construed with an accusative (see Ges.

§133; Ewald , §238, a .) - By the allusion to the murmuring in the tents, Moses points them to Num 14:1, and then proceeds to describe the rebellion of the congregation related there (Deu 1:2-4), in such a manner that the state of mind manifested on that occasion presents the appearance of the basest ingratitude, inasmuch as the people declared the greatest blessing conferred upon them by God, viz.

, their deliverance from Egypt, to have been an act of hatred on His part. At the same time, by addressing the existing members of the nation, as if they themselves had spoken so, whereas the whole congregation that rebelled at Kadesh had fallen in the desert, and a fresh generation was now gathered round him, Moses points to the fact, that the sinful corruption which broke out at that time, and bore such bitter fruit, had not died out with the older generation, but was germinating still in the existing Israel, and even though it might be deeply hidden in their hearts, would be sure to break forth again.

Deu 1:26-27 “ But ye would not go up, and were rebellious against the mouth (i. e. , the express will) of Jehovah our God, and murmured in your tents, and said, Because Jehovah hated us, He hath brought us forth out of the land of Egypt, to give us into the hand of the Amorites to destroy us . ” שׂנאה, either an infinitive with a feminine termination, or a verbal noun construed with an accusative (see Ges.

§133; Ewald , §238, a .) - By the allusion to the murmuring in the tents, Moses points them to Num 14:1, and then proceeds to describe the rebellion of the congregation related there (Deu 1:2-4), in such a manner that the state of mind manifested on that occasion presents the appearance of the basest ingratitude, inasmuch as the people declared the greatest blessing conferred upon them by God, viz.

, their deliverance from Egypt, to have been an act of hatred on His part. At the same time, by addressing the existing members of the nation, as if they themselves had spoken so, whereas the whole congregation that rebelled at Kadesh had fallen in the desert, and a fresh generation was now gathered round him, Moses points to the fact, that the sinful corruption which broke out at that time, and bore such bitter fruit, had not died out with the older generation, but was germinating still in the existing Israel, and even though it might be deeply hidden in their hearts, would be sure to break forth again.

Deu 1:28 “ Whither shall we go up? Our brethren (the spies) have quite discouraged our heart ” (המס, lit. , to cause to flow away; cf. Jos 2:9), viz. , through their report (Num 13:28-29, Num 13:31-33), the substance of which is repeated here. The expression בּשּׁמים, “ in heaven ,” towering up into heaven, which is added to “ towns great and fortified ,” is not an exaggeration, but, as Moses also uses it in Deu 9:1, a rhetorical description of the impression actually received with regard to the size of the towns.

“ The sons of the Anakims: ” see at Num 13:22.

Deu 1:29-31 The attempt made by Moses to inspire the despondent people with courage, when they were ready to despair of ever conquering the Canaanites, by pointing them to the help of the Lord, which they had experienced in so mighty and visible a manner in Egypt and the desert, and to urge them to renewed confidence in this their almighty Helper and Guide, was altogether without success. And just because the appeal of Moses was unsuccessful, it is passed over in the historical account in Num 13; ; all that is mentioned there (Deu 1:6-9) being the effort made by Joshua and Caleb to stir up the people, and that on account of the effects which followed the courageous bearing of these two men, so far as their own future history was concerned.

The words “ goeth before you ,” in Deu 1:30, are resumed in Deu 1:33, and carried out still further. “ Jehovah,... He shall fight for you according to all (כּכל) that,” i. e. , in exactly the same manner, as, “ He did for you in Egypt ,” especially at the crossing of the Red Sea (Ex 14), “ and in the wilderness, which thou hast seen (ראית, as in Deu 1:19), where (אשׁר without בּו in a loose connection; see Ewald , §331, c .

and 333, a .) Jehovah thy God bore thee as a man beareth his son; ” i. e. , supported, tended, and provided for thee in the most fatherly way (see the similar figure in Num 11:12, and expanded still more fully in Psa 23:1-6).

Deu 1:29-31 The attempt made by Moses to inspire the despondent people with courage, when they were ready to despair of ever conquering the Canaanites, by pointing them to the help of the Lord, which they had experienced in so mighty and visible a manner in Egypt and the desert, and to urge them to renewed confidence in this their almighty Helper and Guide, was altogether without success. And just because the appeal of Moses was unsuccessful, it is passed over in the historical account in Num 13; ; all that is mentioned there (Deu 1:6-9) being the effort made by Joshua and Caleb to stir up the people, and that on account of the effects which followed the courageous bearing of these two men, so far as their own future history was concerned.

The words “ goeth before you ,” in Deu 1:30, are resumed in Deu 1:33, and carried out still further. “ Jehovah,... He shall fight for you according to all (כּכל) that,” i. e. , in exactly the same manner, as, “ He did for you in Egypt ,” especially at the crossing of the Red Sea (Ex 14), “ and in the wilderness, which thou hast seen (ראית, as in Deu 1:19), where (אשׁר without בּו in a loose connection; see Ewald , §331, c .

and 333, a .) Jehovah thy God bore thee as a man beareth his son; ” i. e. , supported, tended, and provided for thee in the most fatherly way (see the similar figure in Num 11:12, and expanded still more fully in Psa 23:1-6).

Deu 1:29-31 The attempt made by Moses to inspire the despondent people with courage, when they were ready to despair of ever conquering the Canaanites, by pointing them to the help of the Lord, which they had experienced in so mighty and visible a manner in Egypt and the desert, and to urge them to renewed confidence in this their almighty Helper and Guide, was altogether without success. And just because the appeal of Moses was unsuccessful, it is passed over in the historical account in Num 13; ; all that is mentioned there (Deu 1:6-9) being the effort made by Joshua and Caleb to stir up the people, and that on account of the effects which followed the courageous bearing of these two men, so far as their own future history was concerned.

The words “ goeth before you ,” in Deu 1:30, are resumed in Deu 1:33, and carried out still further. “ Jehovah,... He shall fight for you according to all (כּכל) that,” i. e. , in exactly the same manner, as, “ He did for you in Egypt ,” especially at the crossing of the Red Sea (Ex 14), “ and in the wilderness, which thou hast seen (ראית, as in Deu 1:19), where (אשׁר without בּו in a loose connection; see Ewald , §331, c .

and 333, a .) Jehovah thy God bore thee as a man beareth his son; ” i. e. , supported, tended, and provided for thee in the most fatherly way (see the similar figure in Num 11:12, and expanded still more fully in Psa 23:1-6).

Deu 1:32-33 “ And even at this word ye remained unbelieving towards the Lord; ” i. e. , notwithstanding the fact that I reminded you of all the gracious help that he had experienced from your God, ye persisted in your unbelief. The participle אינכם מאמינם, “ ye were not believing ,” is intended to describe their unbelief as a permanent condition. This unbelief was all the more grievous a sin, because the Lord their God went before them all the way in the pillar of cloud and fire, to guide and to defend them.

On the fact itself, comp. Num 9:15. , Num 10:33, with Exo 13:21-22.

Deu 1:32-33 “ And even at this word ye remained unbelieving towards the Lord; ” i. e. , notwithstanding the fact that I reminded you of all the gracious help that he had experienced from your God, ye persisted in your unbelief. The participle אינכם מאמינם, “ ye were not believing ,” is intended to describe their unbelief as a permanent condition. This unbelief was all the more grievous a sin, because the Lord their God went before them all the way in the pillar of cloud and fire, to guide and to defend them.

On the fact itself, comp. Num 9:15. , Num 10:33, with Exo 13:21-22.

Deu 1:34-37 Jehovah was angry, therefore, when He heard these loud words, and swore that He would not let any one of those men, that evil generation, enter the promised land, with the exception of Caleb, because he had followed the Lord faithfully (cf. Num 14:21-24). The hod in זוּלתי is the antiquated connecting vowel of the construct state. But in order that he might impress upon the people the judgment of the holy God in all its stern severity, Moses added in Deu 1:37 : “ also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither; ” and he did this before mentioning Joshua, who was excepted from the judgment as well as Caleb, because his ultimate intention was to impress also upon the minds of the people the fact, that even in wrath the Lord had been mindful of His covenant, and when pronouncing the sentence upon His servant Moses, had given the people a leader in the person of Joshua, who was to bring them into the promised inheritance.

We are not to infer from the close connection in which this event, which did not take place according to Num 20:1-13 till the second arrival of the congregation at Kadesh, is placed with the earlier judgment of God at Kadesh, that the two were contemporaneous, and so supply, after “the Lord as angry with me,” the words “on that occasion. ” For Moses did not intend to teach the people history and chronology, but to set before them the holiness of the judgments of the Lord.

By using the expression “for your sakes,” Moses did not wish to free himself from guilt. Even in this book his sin at the water of strife is not passed over in silence (cf. Deu 32:51). But on the present occasion, if he had given prominence to his own fault, he would have weakened the object for which he referred to this event, viz. , to stimulate the consciences of the people, and instil into them a wholesome dread of sin, by holding up before them the magnitude of their guilt.

But in order that he might give no encouragement to false security respecting their own sin, on the ground that even highly gifted men of God fall into sin as well, Moses simply pointed out the fact, that the quarrelling of the people with him occasioned the wrath of God to fall upon him also.

Deu 1:34-37 Jehovah was angry, therefore, when He heard these loud words, and swore that He would not let any one of those men, that evil generation, enter the promised land, with the exception of Caleb, because he had followed the Lord faithfully (cf. Num 14:21-24). The hod in זוּלתי is the antiquated connecting vowel of the construct state. But in order that he might impress upon the people the judgment of the holy God in all its stern severity, Moses added in Deu 1:37 : “ also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither; ” and he did this before mentioning Joshua, who was excepted from the judgment as well as Caleb, because his ultimate intention was to impress also upon the minds of the people the fact, that even in wrath the Lord had been mindful of His covenant, and when pronouncing the sentence upon His servant Moses, had given the people a leader in the person of Joshua, who was to bring them into the promised inheritance.

We are not to infer from the close connection in which this event, which did not take place according to Num 20:1-13 till the second arrival of the congregation at Kadesh, is placed with the earlier judgment of God at Kadesh, that the two were contemporaneous, and so supply, after “the Lord as angry with me,” the words “on that occasion. ” For Moses did not intend to teach the people history and chronology, but to set before them the holiness of the judgments of the Lord.

By using the expression “for your sakes,” Moses did not wish to free himself from guilt. Even in this book his sin at the water of strife is not passed over in silence (cf. Deu 32:51). But on the present occasion, if he had given prominence to his own fault, he would have weakened the object for which he referred to this event, viz. , to stimulate the consciences of the people, and instil into them a wholesome dread of sin, by holding up before them the magnitude of their guilt.

But in order that he might give no encouragement to false security respecting their own sin, on the ground that even highly gifted men of God fall into sin as well, Moses simply pointed out the fact, that the quarrelling of the people with him occasioned the wrath of God to fall upon him also.

Deu 1:34-37 Jehovah was angry, therefore, when He heard these loud words, and swore that He would not let any one of those men, that evil generation, enter the promised land, with the exception of Caleb, because he had followed the Lord faithfully (cf. Num 14:21-24). The hod in זוּלתי is the antiquated connecting vowel of the construct state. But in order that he might impress upon the people the judgment of the holy God in all its stern severity, Moses added in Deu 1:37 : “ also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither; ” and he did this before mentioning Joshua, who was excepted from the judgment as well as Caleb, because his ultimate intention was to impress also upon the minds of the people the fact, that even in wrath the Lord had been mindful of His covenant, and when pronouncing the sentence upon His servant Moses, had given the people a leader in the person of Joshua, who was to bring them into the promised inheritance.

We are not to infer from the close connection in which this event, which did not take place according to Num 20:1-13 till the second arrival of the congregation at Kadesh, is placed with the earlier judgment of God at Kadesh, that the two were contemporaneous, and so supply, after “the Lord as angry with me,” the words “on that occasion. ” For Moses did not intend to teach the people history and chronology, but to set before them the holiness of the judgments of the Lord.

By using the expression “for your sakes,” Moses did not wish to free himself from guilt. Even in this book his sin at the water of strife is not passed over in silence (cf. Deu 32:51). But on the present occasion, if he had given prominence to his own fault, he would have weakened the object for which he referred to this event, viz. , to stimulate the consciences of the people, and instil into them a wholesome dread of sin, by holding up before them the magnitude of their guilt.

But in order that he might give no encouragement to false security respecting their own sin, on the ground that even highly gifted men of God fall into sin as well, Moses simply pointed out the fact, that the quarrelling of the people with him occasioned the wrath of God to fall upon him also.

Deu 1:34-37 Jehovah was angry, therefore, when He heard these loud words, and swore that He would not let any one of those men, that evil generation, enter the promised land, with the exception of Caleb, because he had followed the Lord faithfully (cf. Num 14:21-24). The hod in זוּלתי is the antiquated connecting vowel of the construct state. But in order that he might impress upon the people the judgment of the holy God in all its stern severity, Moses added in Deu 1:37 : “ also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither; ” and he did this before mentioning Joshua, who was excepted from the judgment as well as Caleb, because his ultimate intention was to impress also upon the minds of the people the fact, that even in wrath the Lord had been mindful of His covenant, and when pronouncing the sentence upon His servant Moses, had given the people a leader in the person of Joshua, who was to bring them into the promised inheritance.

We are not to infer from the close connection in which this event, which did not take place according to Num 20:1-13 till the second arrival of the congregation at Kadesh, is placed with the earlier judgment of God at Kadesh, that the two were contemporaneous, and so supply, after “the Lord as angry with me,” the words “on that occasion. ” For Moses did not intend to teach the people history and chronology, but to set before them the holiness of the judgments of the Lord.

By using the expression “for your sakes,” Moses did not wish to free himself from guilt. Even in this book his sin at the water of strife is not passed over in silence (cf. Deu 32:51). But on the present occasion, if he had given prominence to his own fault, he would have weakened the object for which he referred to this event, viz. , to stimulate the consciences of the people, and instil into them a wholesome dread of sin, by holding up before them the magnitude of their guilt.

But in order that he might give no encouragement to false security respecting their own sin, on the ground that even highly gifted men of God fall into sin as well, Moses simply pointed out the fact, that the quarrelling of the people with him occasioned the wrath of God to fall upon him also.

Deu 1:38-44 “ Who standeth before thee ,” equivalent to “in thy service” (Exo 24:13; Exo 33:11 : for this meaning, see Deu 10:8; Deu 18:7; 1Ki 1:28). “ Strengthen him: ” comp. Deu 31:7; and with regard to the installation of Joshua as the leader of Israel, see Num 27:18-19. The suffix in ינחילנּה points back to הארץ in Deu 1:35. Joshua would divide the land among the Israelites for an inheritance, viz.

, (v. 39) among the young Israelites, the children of the condemned generation, whom Moses, when making a further communication of the judicial sentence of God (Num 14:31), had described as having no share in the sins of their parents, by adding, “who know not to-day what is good and evil. ” This expression is used to denote a condition of spiritual infancy and moral responsibility (Isa 7:15-16).

It is different in 2Sa 19:36. - In Deu 1:40-45 he proceeds to describe still further, according to Num 14:39-45, how the people, by resisting the command of God to go back into the desert (Deu 1:41, compared with Num 14:25), had simply brought still greater calamities upon themselves, and had had to atone for the presumptuous attempt to force a way into Canaan, in opposition to the express will of the Lord, by enduring a miserable defeat.

Instead of “they acted presumptuously to go up” (Num 14:44), Moses says here, in Deu 1:41, “ ye acted frivolously to go up; ” and in Deu 1:43, “ ye acted rashly, and went up . ” הזיד from זוּד, to boil, or boil over (Gen 25:29), signifies to act thoughtlessly, haughtily, or rashly. On the particular fact mentioned in Deu 1:44, see at Num 14:45.

Deu 1:38-44 “ Who standeth before thee ,” equivalent to “in thy service” (Exo 24:13; Exo 33:11 : for this meaning, see Deu 10:8; Deu 18:7; 1Ki 1:28). “ Strengthen him: ” comp. Deu 31:7; and with regard to the installation of Joshua as the leader of Israel, see Num 27:18-19. The suffix in ינחילנּה points back to הארץ in Deu 1:35. Joshua would divide the land among the Israelites for an inheritance, viz.

, (v. 39) among the young Israelites, the children of the condemned generation, whom Moses, when making a further communication of the judicial sentence of God (Num 14:31), had described as having no share in the sins of their parents, by adding, “who know not to-day what is good and evil. ” This expression is used to denote a condition of spiritual infancy and moral responsibility (Isa 7:15-16).

It is different in 2Sa 19:36. - In Deu 1:40-45 he proceeds to describe still further, according to Num 14:39-45, how the people, by resisting the command of God to go back into the desert (Deu 1:41, compared with Num 14:25), had simply brought still greater calamities upon themselves, and had had to atone for the presumptuous attempt to force a way into Canaan, in opposition to the express will of the Lord, by enduring a miserable defeat.

Instead of “they acted presumptuously to go up” (Num 14:44), Moses says here, in Deu 1:41, “ ye acted frivolously to go up; ” and in Deu 1:43, “ ye acted rashly, and went up . ” הזיד from זוּד, to boil, or boil over (Gen 25:29), signifies to act thoughtlessly, haughtily, or rashly. On the particular fact mentioned in Deu 1:44, see at Num 14:45.

Deu 1:38-44 “ Who standeth before thee ,” equivalent to “in thy service” (Exo 24:13; Exo 33:11 : for this meaning, see Deu 10:8; Deu 18:7; 1Ki 1:28). “ Strengthen him: ” comp. Deu 31:7; and with regard to the installation of Joshua as the leader of Israel, see Num 27:18-19. The suffix in ינחילנּה points back to הארץ in Deu 1:35. Joshua would divide the land among the Israelites for an inheritance, viz.

, (v. 39) among the young Israelites, the children of the condemned generation, whom Moses, when making a further communication of the judicial sentence of God (Num 14:31), had described as having no share in the sins of their parents, by adding, “who know not to-day what is good and evil. ” This expression is used to denote a condition of spiritual infancy and moral responsibility (Isa 7:15-16).

It is different in 2Sa 19:36. - In Deu 1:40-45 he proceeds to describe still further, according to Num 14:39-45, how the people, by resisting the command of God to go back into the desert (Deu 1:41, compared with Num 14:25), had simply brought still greater calamities upon themselves, and had had to atone for the presumptuous attempt to force a way into Canaan, in opposition to the express will of the Lord, by enduring a miserable defeat.

Instead of “they acted presumptuously to go up” (Num 14:44), Moses says here, in Deu 1:41, “ ye acted frivolously to go up; ” and in Deu 1:43, “ ye acted rashly, and went up . ” הזיד from זוּד, to boil, or boil over (Gen 25:29), signifies to act thoughtlessly, haughtily, or rashly. On the particular fact mentioned in Deu 1:44, see at Num 14:45.

Deu 1:38-44 “ Who standeth before thee ,” equivalent to “in thy service” (Exo 24:13; Exo 33:11 : for this meaning, see Deu 10:8; Deu 18:7; 1Ki 1:28). “ Strengthen him: ” comp. Deu 31:7; and with regard to the installation of Joshua as the leader of Israel, see Num 27:18-19. The suffix in ינחילנּה points back to הארץ in Deu 1:35. Joshua would divide the land among the Israelites for an inheritance, viz.

, (v. 39) among the young Israelites, the children of the condemned generation, whom Moses, when making a further communication of the judicial sentence of God (Num 14:31), had described as having no share in the sins of their parents, by adding, “who know not to-day what is good and evil. ” This expression is used to denote a condition of spiritual infancy and moral responsibility (Isa 7:15-16).

It is different in 2Sa 19:36. - In Deu 1:40-45 he proceeds to describe still further, according to Num 14:39-45, how the people, by resisting the command of God to go back into the desert (Deu 1:41, compared with Num 14:25), had simply brought still greater calamities upon themselves, and had had to atone for the presumptuous attempt to force a way into Canaan, in opposition to the express will of the Lord, by enduring a miserable defeat.

Instead of “they acted presumptuously to go up” (Num 14:44), Moses says here, in Deu 1:41, “ ye acted frivolously to go up; ” and in Deu 1:43, “ ye acted rashly, and went up . ” הזיד from זוּד, to boil, or boil over (Gen 25:29), signifies to act thoughtlessly, haughtily, or rashly. On the particular fact mentioned in Deu 1:44, see at Num 14:45.

Deu 1:38-44 “ Who standeth before thee ,” equivalent to “in thy service” (Exo 24:13; Exo 33:11 : for this meaning, see Deu 10:8; Deu 18:7; 1Ki 1:28). “ Strengthen him: ” comp. Deu 31:7; and with regard to the installation of Joshua as the leader of Israel, see Num 27:18-19. The suffix in ינחילנּה points back to הארץ in Deu 1:35. Joshua would divide the land among the Israelites for an inheritance, viz.

, (v. 39) among the young Israelites, the children of the condemned generation, whom Moses, when making a further communication of the judicial sentence of God (Num 14:31), had described as having no share in the sins of their parents, by adding, “who know not to-day what is good and evil. ” This expression is used to denote a condition of spiritual infancy and moral responsibility (Isa 7:15-16).

It is different in 2Sa 19:36. - In Deu 1:40-45 he proceeds to describe still further, according to Num 14:39-45, how the people, by resisting the command of God to go back into the desert (Deu 1:41, compared with Num 14:25), had simply brought still greater calamities upon themselves, and had had to atone for the presumptuous attempt to force a way into Canaan, in opposition to the express will of the Lord, by enduring a miserable defeat.

Instead of “they acted presumptuously to go up” (Num 14:44), Moses says here, in Deu 1:41, “ ye acted frivolously to go up; ” and in Deu 1:43, “ ye acted rashly, and went up . ” הזיד from זוּד, to boil, or boil over (Gen 25:29), signifies to act thoughtlessly, haughtily, or rashly. On the particular fact mentioned in Deu 1:44, see at Num 14:45.

Deu 1:38-44 “ Who standeth before thee ,” equivalent to “in thy service” (Exo 24:13; Exo 33:11 : for this meaning, see Deu 10:8; Deu 18:7; 1Ki 1:28). “ Strengthen him: ” comp. Deu 31:7; and with regard to the installation of Joshua as the leader of Israel, see Num 27:18-19. The suffix in ינחילנּה points back to הארץ in Deu 1:35. Joshua would divide the land among the Israelites for an inheritance, viz.

, (v. 39) among the young Israelites, the children of the condemned generation, whom Moses, when making a further communication of the judicial sentence of God (Num 14:31), had described as having no share in the sins of their parents, by adding, “who know not to-day what is good and evil. ” This expression is used to denote a condition of spiritual infancy and moral responsibility (Isa 7:15-16).

It is different in 2Sa 19:36. - In Deu 1:40-45 he proceeds to describe still further, according to Num 14:39-45, how the people, by resisting the command of God to go back into the desert (Deu 1:41, compared with Num 14:25), had simply brought still greater calamities upon themselves, and had had to atone for the presumptuous attempt to force a way into Canaan, in opposition to the express will of the Lord, by enduring a miserable defeat.

Instead of “they acted presumptuously to go up” (Num 14:44), Moses says here, in Deu 1:41, “ ye acted frivolously to go up; ” and in Deu 1:43, “ ye acted rashly, and went up . ” הזיד from זוּד, to boil, or boil over (Gen 25:29), signifies to act thoughtlessly, haughtily, or rashly. On the particular fact mentioned in Deu 1:44, see at Num 14:45.

Deu 1:38-44 “ Who standeth before thee ,” equivalent to “in thy service” (Exo 24:13; Exo 33:11 : for this meaning, see Deu 10:8; Deu 18:7; 1Ki 1:28). “ Strengthen him: ” comp. Deu 31:7; and with regard to the installation of Joshua as the leader of Israel, see Num 27:18-19. The suffix in ינחילנּה points back to הארץ in Deu 1:35. Joshua would divide the land among the Israelites for an inheritance, viz.

, (v. 39) among the young Israelites, the children of the condemned generation, whom Moses, when making a further communication of the judicial sentence of God (Num 14:31), had described as having no share in the sins of their parents, by adding, “who know not to-day what is good and evil. ” This expression is used to denote a condition of spiritual infancy and moral responsibility (Isa 7:15-16).

It is different in 2Sa 19:36. - In Deu 1:40-45 he proceeds to describe still further, according to Num 14:39-45, how the people, by resisting the command of God to go back into the desert (Deu 1:41, compared with Num 14:25), had simply brought still greater calamities upon themselves, and had had to atone for the presumptuous attempt to force a way into Canaan, in opposition to the express will of the Lord, by enduring a miserable defeat.

Instead of “they acted presumptuously to go up” (Num 14:44), Moses says here, in Deu 1:41, “ ye acted frivolously to go up; ” and in Deu 1:43, “ ye acted rashly, and went up . ” הזיד from זוּד, to boil, or boil over (Gen 25:29), signifies to act thoughtlessly, haughtily, or rashly. On the particular fact mentioned in Deu 1:44, see at Num 14:45.

Deu 1:45-46 “ Then ye returned and wept before Jehovah ,” i. e. , before the sanctuary; “ but Jehovah did not hearken to your voice . ” שׁוּב does not refer to the return to Kadesh, but to an inward turning, not indeed true conversion to repentance, but simply the giving up of their rash enterprise, which they had undertaken in opposition to the commandment of God-the return from a defiant attitude to unbelieving complaining on account of the misfortune that had come upon them.

Such complaining God never hears. “ And ye sat (remained) in Kadesh many days, that ye remained ,” i. e. , not “as many days as ye had been there already before the return of the spies,” or “as long as ye remained in all the other stations together, viz. , the half of thirty-eight years” (as Seder Olam and many of the Rabbins interpret); but “just as long as ye did remain there,” as we may see from a comparison of Deu 9:25.

It seemed superfluous to mention more precisely the time they spent in Kadesh, because that was well known to the people, whom Moses was addressing. He therefore contented himself with fixing it by simply referring to its duration, which was known to them all. It is no doubt impossible for us to determine the time they remained in Kadesh, because the expression “many days” is imply a relative one, and may signify many years, just as well as many months or weeks.

But it by no means warrants the assumption of Fires and others, that no absolute departure of the whole of the people from Kadesh ever took place. Such an assumption is at variance with Deu 2:1. The change of subjects, “ye sat,” etc. (Deu 1:46), and “we turned and removed” (Deu 2:1), by no means proves that Moses only went away with that part of the congregation which attached itself to him, whilst the other portion, which was most thoroughly estranged from him, or rather from the Lord, remained there still.

The change of subject is rather to be explained from the fact that Moses was passing from the consideration of the events in Kadesh, which he held up before the people as a warning, to a description of the further guidance of Israel. The reference to those events had led him involuntarily, from Deu 1:22 onwards, to distinguish between himself and the people, and to address his words to them for the purpose of bringing out their rebellion against God.

And now that he had finished with this, he returned to the communicative mode of address with which he set out in Deu 1:6, but which he had suspended again until Deu 1:19.

Deu 1:45-46 “ Then ye returned and wept before Jehovah ,” i. e. , before the sanctuary; “ but Jehovah did not hearken to your voice . ” שׁוּב does not refer to the return to Kadesh, but to an inward turning, not indeed true conversion to repentance, but simply the giving up of their rash enterprise, which they had undertaken in opposition to the commandment of God-the return from a defiant attitude to unbelieving complaining on account of the misfortune that had come upon them.

Such complaining God never hears. “ And ye sat (remained) in Kadesh many days, that ye remained ,” i. e. , not “as many days as ye had been there already before the return of the spies,” or “as long as ye remained in all the other stations together, viz. , the half of thirty-eight years” (as Seder Olam and many of the Rabbins interpret); but “just as long as ye did remain there,” as we may see from a comparison of Deu 9:25.

It seemed superfluous to mention more precisely the time they spent in Kadesh, because that was well known to the people, whom Moses was addressing. He therefore contented himself with fixing it by simply referring to its duration, which was known to them all. It is no doubt impossible for us to determine the time they remained in Kadesh, because the expression “many days” is imply a relative one, and may signify many years, just as well as many months or weeks.

But it by no means warrants the assumption of Fires and others, that no absolute departure of the whole of the people from Kadesh ever took place. Such an assumption is at variance with Deu 2:1. The change of subjects, “ye sat,” etc. (Deu 1:46), and “we turned and removed” (Deu 2:1), by no means proves that Moses only went away with that part of the congregation which attached itself to him, whilst the other portion, which was most thoroughly estranged from him, or rather from the Lord, remained there still.

The change of subject is rather to be explained from the fact that Moses was passing from the consideration of the events in Kadesh, which he held up before the people as a warning, to a description of the further guidance of Israel. The reference to those events had led him involuntarily, from Deu 1:22 onwards, to distinguish between himself and the people, and to address his words to them for the purpose of bringing out their rebellion against God.

And now that he had finished with this, he returned to the communicative mode of address with which he set out in Deu 1:6, but which he had suspended again until Deu 1:19.

March from Kadesh to the Frontier of the Amorites. - Deu 2:1. After a long stay in Kadesh, they commenced their return into the desert. The words, “ We departed... by the way to the Red Sea ,” point back to Num 14:25. This departure is expressly designated as an act of obedience to the divine command recorded there, by the expression “ as Jehovah spake to me .

” Consequently Moses is not speaking here of the second departure of the congregation from Kadesh to go to Mount Hor (Num 20:22), but of the first departure after the condemnation of the generation that came out of Egypt. “ And we went round Mount Seir many days . ” This going round Mount Seir includes the thirty-eight years’ wanderings, though we are not therefore to picture it as “going backwards and forwards, and then entering the Arabah again” ( Schultz ).

Just as Moses passed over the reassembling of the congregation at Kadesh (Num 20:1), so he also overlooked the going to and fro in the desert, and fixed his eye more closely upon the last journey from Kadesh to Mount Hor, that he might recall to the memory of the congregation how the Lord had led them to the end of all their wandering.

Deu 2:2-6 When they had gone through the Arabah to the southern extremity, the Lord commanded them to turn northwards, i. e. , to go round the southern end of Mount Seir, and proceed northwards on the eastern side of it (see at Num 21:10), without going to war with the Edomites (התגּרה, to stir oneself up against a person to conflict, מלחמה), as He would not give them a foot-breadth of their land; for He had given Esau (the Edomites) Mount Seir for a possession.

For this reason they were to buy victuals and water of them for money (כּרה, to dig, to dig water, i. e. , procure water, as it was often necessary to dig wells, and not merely to draw it, Gen 26:25. The verb כּרה does not signify to buy).

Deu 2:2-6 When they had gone through the Arabah to the southern extremity, the Lord commanded them to turn northwards, i. e. , to go round the southern end of Mount Seir, and proceed northwards on the eastern side of it (see at Num 21:10), without going to war with the Edomites (התגּרה, to stir oneself up against a person to conflict, מלחמה), as He would not give them a foot-breadth of their land; for He had given Esau (the Edomites) Mount Seir for a possession.

For this reason they were to buy victuals and water of them for money (כּרה, to dig, to dig water, i. e. , procure water, as it was often necessary to dig wells, and not merely to draw it, Gen 26:25. The verb כּרה does not signify to buy).

Deu 2:2-6 When they had gone through the Arabah to the southern extremity, the Lord commanded them to turn northwards, i. e. , to go round the southern end of Mount Seir, and proceed northwards on the eastern side of it (see at Num 21:10), without going to war with the Edomites (התגּרה, to stir oneself up against a person to conflict, מלחמה), as He would not give them a foot-breadth of their land; for He had given Esau (the Edomites) Mount Seir for a possession.

For this reason they were to buy victuals and water of them for money (כּרה, to dig, to dig water, i. e. , procure water, as it was often necessary to dig wells, and not merely to draw it, Gen 26:25. The verb כּרה does not signify to buy).