Deuteronomy 1:27

Deu 1:27 And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.

Ver. 27. Because the Lord hated us.] A gross mistake. Why should it then so greatly grieve us. that our good intentions are so much misconstrued? That is here complained of, as an argument of God’s hatred, that he intended for an instance of his love. {Deu 4:37; Deu 7:8} In quo dilexisti nos? "wherein hast thou loved us?" said those malcontents in Malachi, {Mal 1:2} that cast the helve after the hatchet, as the proverb is, and like children, because they might not have what they would, grew sullen, and would have nothing.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu 1:27. Because the Lord hated us — This shows what dishonourable and unworthy thoughts they had entertained of God, to imagine him capable of being actuated by hatred to his own creatures. Their sins, indeed, he could not but view with hatred; just as every good and wise parent must dislike all evil dispositions and practices in his children: but God, infinitely good, can no more hate any thing that he has made, than a tender mother can be hardened against her sucking child.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Such was the Jews’ unthankfulness, that they counted God’s especial love, hatred.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(27) Because the Lord hated us.—A most astounding commentary on the events of the exodus up to that date. It is a stronger expression than any recorded, even in Num_14:3.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27. and ye murmured] Heb. ragan, not elsewhere in Pent. P uses a different verb.

in your tents] Transposing two consonants Geiger reads against your God. This change is unnecessary. Discontent with a report, originally suggested by the people themselves, and discontent that shaped itself (according to JE) to the demand for another leader, would at first be uttered in private.

Because the Lord hated us] To this extreme of unbelief and ingratitude were the people driven by the report of a few among themselves, in spite of their long experience of God’s leading. The passage is eloquent of the fickleness with which a people will suffer the lessons of its past—facts of Providence it has proved and lived upon—to be overthrown by the opinion of a few ‘experts’ as to a still untried situation! To which the answer is memorable—Be the facts as the ‘experts’ assert, do ye try the situation and prove that God will be with you there as He has been with you before.

to deliver us into the hand of] A phrase frequent in D: 9 times, + 10 in deuteronomic passages in Jos., against 5 times in JE.

the Amorites] See on Deu_1:7.

to destroy us] Another phrase so characteristic of D that in its active and pass. forms it occurs 28 times in the Bk + 5 in deuteronomic passages in Jos. against 4 or 5 times in all the rest of the Hexateuch.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And ye murmured in your tents,.... Not in a private manner; for though the murmurs began there, they having wept all night after the report of the spies; yet it became general and public, and they gathered together in a body, and openly expressed their murmurs against Moses and Aaron, Num 14:1,

and said, because the Lord hated us, he hath brought us forth out of the land of Egypt; a strange expression indeed! when it was such a plain amazing instance of his love to them, as could not but be seen by them; being done in such a remarkable and extraordinary manner, by inflicting judgments on their enemies in a miraculous way, giving them favour in their eyes, to lend them their clothes and jewels, and bringing them out with such an high hand, openly and publicly in the sight of them, where they had been in the most wretched slavery for many years; yet this is interpreted an hatred of them, and as done with an ill design upon them, as follows:

to deliver us into the hand of the Amorites, to destroy us; which now, under the power of their fears and unbelief, they thought would be quickly their case; see Deu 4:37.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Hateth us. Such an opinion, can bring nothing but destruction. (Du Hamel)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Because the Lord hated us, and therefore designed to destroy us.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

27. Ye murmured in your tents — It is true that the great majority of the murmurers had died since that time; but Moses speaks to the nation as still containing the elements of unbelief, ingratitude, and disloyalty. These discourses abound in reproofs and warnings to the generations then existing and the generations to come, based on the sins of those who left their bones in the wilderness.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ye murmured in your tents; an allusion to what is recorded Num_14:1, etc. Moses addresses the people then with him as if they had been the parties who so rebelled and murmured at Kadesh, though all that generation, except himself, Joshua, and Caleb, had perished. This he does, not merely because of the solidarity of the nation, but also that he might suggest to them the possibility that the same evil spirit might still lurk among them, and consequently the need of being on their guard against allowing it to get scope.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

ותרגנו — This is an expression denoting slander. Similar is, (Proverbs 18:8) “The words of a נרגן” i.e. of a man who brings a false report (Sifrei Devarim 24:1).

בשנאת ה׳ אתנו BECAUSE THE LORD HATETH US — Really, however, He loved you, but you hated Him. A common proverb says: What is in your own mind about your friend, you imagine is what is in his mind about you (Sifrei Devarim 24:3).

בשנאת ה' אתנו הוציאנו מארץ מצרים BECAUSE THE LORD HATETH US HE HATH BROUGHT US FORTH FROM THE LAND OF EGYPT — His bringing us forth was out of hatred. A parable! It may be compared to an earthly king who had two sons, and who had two fields, one well-watered; the other arid (dependent upon rain only). To him whom he loved best of his sons he gave the well-watered field, and to him whom he loved less he gave the arid one. The land of Egypt is a well-watered country, for the Nile rises and irrigates it, whilst the land of Canaan is an arid country — and He brought us forth from well-watered Egypt to give us the arid land of Canaan (Numbers Rabbah 17:3).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.