Deuteronomy 1:5

A. Duet Deu_1:5 to Deu_4:40. First Discourse and Introduction to the Law-Book

5. Special Title to the First Discourse of Moses

Usually taken as the continuation of the general title to the Book, 1a and 4, this appears rather—note the repetition of the datum beyond Jordan—to have been originally a special title to the following first discourse of Moses. Obviously written in W. Palestine.

5. in the land of Moab] So always in D as the place of this legislation, which P gives more exactly as the ‘Arboth-Moab, the sections of the ‘Arabah in Moabite territory, just N. of the Dead Sea (I.P. 209). Except for some doubtful cases in later writers Moab is always the name of the people, not of their land. See Enc. Bibl. art. ‘Moab.’ In Deu_3:29, Deu_4:46 the scene of the lawgiving is more exactly defined as in the gai or hollow over against Beth-pe‘or.

began] Heb. hô‘îl is stronger: undertook, or set himself to (Gen_18:27), or was pleased to (2Ki_5:23; Hos_5:11).

to declare] In the original sense of declare (Wright, Bible Word-Bk), make clear or distinct. The Heb. bç’çr, properly to dig or hew, is used of writing on stone (Deu_27:8), or tablets (Hab_2:2). Only here metaphorically, to explain or expound, as in post-Bibl. Heb., or to engrave in the mind of the people.

this law] Heb. this Tôrah, on the various meanings of the term see I.P. App. vi.; Driver, Exodus, 162, 165. In which of these it is to be taken here is disputed. Dillm., after stating that in D Tôrah is distinguished from Law proper, described as statutes and judgements, takes it here to mean instruction concerning law and justice. So Steuern. and Berth. But in the other 18 instances of the phrase this Tôrah in D) it is used of the deuteronomic code and indeed in Deu_4:8 is parallel to statutes and judgements. We may take it in the same sense here (so Driver), equivalent indeed to no mere catalogue of laws, but to laws with notes, exhortations, precedents and reminiscences. If that be the meaning of Tôrah in this title, it proves that the discourse to which the title is attached, Deu_1:6 to Deu_4:40, was originally designed as an introduction to the code Deu_1:12-26. But the terms of the title are more suitable to Deu_1:5 ff. in which discourse the actual exposition of the Law begins. See further on Deu_4:44-49.

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.

Deu 1:5 On this side Jordan, in the land of Moab, began Moses to declare this law, saying,

Ver. 5. Began Moses to declare.] And he was not long about it. {See Trapp on "Deu 1:1"} A ready heart makes riddance of God’s work; for being oiled with the Spirit, it becomes lithe and nimble, quick of despatch.

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.

The second time.

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

On this side Jordan, in the land of Moab, began Moses to declare this law--that is, explain this law. He follows the same method here that he elsewhere observes; namely, that of first enumerating the marvellous doings of God in behalf of His people, and reminding them what an unworthy requital they had made for all His kindness--then he rehearses the law and its various precepts.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Began Moses to declare this law] Began, הואיל hoil, willingly undertook; to declare, באר beer, to make bare, clear, &c., fully to explain, this law. See the conclusion of the preface.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) On this side Jordan, in the land of Moab.—This would be on the other side of Jordan from the stand-point of the writer, or of the readers for whom the book was intended, which is Palestine.

Began Moses.—“Began,” i.e., “determined” or “assayed.”

To declare.—The emphatic reiteration of what had been already received from God and delivered to Israel may be intended. But the Hebrew word here employed occurs in two other places only, and in both is connected with writing. (See Deu_17:8, “thou shalt write upon the stones all the words of this law very plainly” (bâêr hêtêb, in writing and in making good). Again, in Hab_2:2, “write the vision, and make it plain upon tables.” The etymological affinities of the word also suggest the idea of writing. It would seem, then, that at this period Moses began to throw the discourses and laws that he had delivered into a permanent form, arranging and writing them with the same motive which influenced the Apostle Peter (2Pe_1:15), “Moreover, I will endeavour that ye may be able after my decease to have these things always in remembrance.”

In this discourse the history of Israel, from the time of their departure from Sinai, is briefly recapitulated (Deu_3:29), and with a short practical exhortation. This portion of history comprises three periods of the exodus: (1) The march from Sinai to Kadesh-barnea, with the sending of the twelve spies and its results, related more at length in Num_10:11—end of Deuteronomy 14. The characteristic feature of this period is failure on the part of both leaders and people to rise to their high calling. Moses (Numbers 11), Aaron and Miriam (Num. xii), Joshua (Num_11:28), the spies, who were also rulers (Deuteronomy 13, 14), and the people throughout, all in turn exhibit the defects of their character. In the end the enterprise is abandoned for the time. (2) The thirty seven and a half years that follow are a period of disgrace, as appears by the absence of all note of time or place in the direct narrative between Numbers 14 and Numbers 20. Certain places are mentioned in Numbers 33 which must belong to this period, but nothing is recorded of them beyond the names. A single verse (Deu_2:1), is all that is assignable to that period in this discourse of Moses. This long wandering was also a period of training and discipline. (3) The fortieth year of the exodus, in which the conquest of Sihon and Og was effected, and Israel reached the banks of Jordan. The sentence of death pronounced against their elder generation having been executed, a new life was now begun.

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

On this side Jordan, in the land of Moab,.... On that side of Jordan in which the land of Moab was, and which with respect to the land of Canaan was beyond Jordan; this the Vulgate Latin version joins to the preceding verse:

began Moses to declare this law: to explain it, make it clear and manifest; namely, the whole system and body of laws, which had been before given him, which he "willed" (k), as some render the word, or willingly took upon him to repeat and explain unto them, which their fathers had heard, and had been delivered unto them; but before he entered upon this, he gave them a short history of events which had befallen them, from the time of their departure from Horeb unto the present time, which is contained in this and the two next chapters:

saying; as follows.

(k) "voluit", Montanus; "placuit", Junius & Tremellius, Piscator; "statuit", Tigurine version.

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

In the land of Moab - This district had formerly been occupied by the Moabites, and retained its name from them: but had been conquered by the Amorites. Compare Num 21:25, note; Num 22:5, note.

Declare - Render, explain the Law already declared.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Expound. He begins, as usual, with commemorating the wonders of God, in favour of an ungrateful people. This book may be considered as a supplement to the other four books. (Calmet) --- We need not wonder, therefore, if we find some new observations. The reason why the sabbath is to be kept, is here said to be in memory of the law being given to the Hebrews, and their liberation from slavery; (chap. v. 15,) whereas in Exodus, it seems to be designed to remind people that God rested on the seventh day. But here is no contradiction. (Watson)

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).

The locality is again described as beyond Jordan (see on ver. 1), and in the land of Moab. This designates the region elsewhere called Arboth Moab the Plains of Moab (Num_22:1; Deu_34:1, etc.) the region on the east of the Jordan, opposite to Jericho, now known as the region of Kerak (Burckhardt, "Syria," p. 377, etc.; Robinson, "Bib. Res.," 2:569). Began; rather set himself to. The Hebrew word signifies to undertake, to betake one"s self to, and so to begin It is variously rendered in the Authorized Version. (comp. Gen_18:27, "taken it upon me;". Exo_2:21, "was content," had made up his 1Sa_12:22, "it pleased;" 17:39,"assayed," etc.) To declare, i.e. make clear, explain, expound. (Hab_2:2, "make plain The Hebrew word here used (rab) signifies primarily to cut or dig, then to cut into, to grave, and then to cut or dig out so as to make evident, to declare, to make plain. What Moses set himself to do, then, was not to publish a new law, but to make plain to the people the Law already promulgated, to set forth clearly and pointedly what they were required by the Law to be and to do. This explains more fully the "spake" (rBdi) of ver. 3. This exposition of the Law was designed specially for the sake of those who, at the time the Law was first promulgated, either were not born or were incapable of understanding it (Grotius). The expression used by Moses plainly indicates that this book was not intended to furnish a second code of laws different from the former, but simply to explain and enforce what had before been enjoined.

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

Beyond the Jordan

This refers to the land across the Jordan River, to the east of Israel. Moses was east of the Jordan when he said this. See how you translated these words in Deuteronomy 1:1. AT: "East of the Jordan River"

spoke to us

The word "us" refers to Moses and the other people of Israel.

You have lived long enough in this hill country

This is an idiom. AT: "You do not need to stay near this mountain any longer" (See: Idiom)

translationWords

Jordan River

Moab

Moses

Yahweh

God

Horeb

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

הואיל means HE BEGAN, just as (Genesis 18:27) "Behold, now I have begun (הואלתי)" (cf. Sifrei Devarim 4:1).

באר את התורה [MOSES BEGAN] TO EXPLAIN THIS LAW — in the seventy languages of the ancient world did he explain it to them (Midrash Tanchuma, Devarim 2; Genesis Rabbah 49; cf. Sotah 32a and Rashi on Deuteronomy 27:8).

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.