Moses came and spoke all the words of this song in the ears of the people, he and Joshua the son of Nun.
Parallel Translations
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Moses came and spoke all the words of this song in the ears of the people, he and Joshua the son of Nun.
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And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun.
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And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun.
Cross-references (4)
Passages linked to Deuteronomy 32:44 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Numbers 13:8 Of the tribe of Ephraim, Hoshea the son of Nun.
- Numbers 13:16 These are the names of the men who Moses sent to spy out the land. Moses called Hoshea the son of Nun Joshua.
- Deuteronomy 31:22 So Moses wrote this song the same day, and taught it to the children of Israel.
- Deuteronomy 31:30 Moses spoke in the ears of all the assembly of Israel the words of this song, until they were finished.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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Geneva Bible translators 1599 · Public Domain Or, Joshua.
Or, Joshua.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Deu 32:44 And Moses came and spake all the…
Deu 32:44 And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun.
Ver. 44. Of this song.] The Seventy render it, Of this law, as in Deu 32:46. So Asaph called his song "a law." {Psa 78:1}
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.
Matthew Poole 1685 · Public Domain Hoshea, or Joshua, who is here joined with Moses…
Hoshea, or Joshua, who is here joined with Moses in this action, because though Moses only spake the words, yet Joshua consented to them; and, it may be, afterwards repeated them; this being not a song to be sung once for all, but a standing monument, which was written and kept for future use, Deu 31:22, &c., and to be repeated again and again upon solemn occasions, which Joshua and other magistrates were to take care of.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here is, I. The solemn delivery of this song…
Here is, I. The solemn delivery of this song to the children of Israel, Deu 32:44, Deu 32:45. Moses spoke it to as many as could hear him, while Joshua, in another assembly, at the same time, delivered it to as many as his voice would reach. Thus coming to them from the mouth of both their governors, Moses who was laying down the government, and Joshua who was taking it up, they would see they were both in the same mind, and that, though they changed their commander, there was no change in the divine command; Joshua, as well as Moses, would be a witness against them if ever they forsook God.
II. An earnest charge to them to mind these and all the rest of the good words that Moses had said to them. How earnestly does he long after them all, how very desirous that the word of God might make deep and lasting impressions upon them, how jealous over them with a godly jealousy, lest they should at any time let slip these great things!
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1. The duties he charges upon them are, (1.) Carefully to attend to these themselves: "Set your hearts both to the laws, and to the promises and threatenings, the blessings and curses, and now at last to this song. Let the mind be closely applied to the consideration of these things; be affected with them; be intent upon your duty, and cleave to it with full purpose of heart." (2.) Faithfully to transmit these things to those that should come after them: "What interest you have in your children, or influence upon them, use it for this purpose; and command them (as your father Abraham did, Gen 18:19) to observe to do all the words of this law." Those that are good themselves cannot but desire that their children may be so likewise, and that posterity may keep up religion in their day and the entail of it may not be cut off.
2. The arguments he uses to persuade them to make religion their business and to persevere in it are, (1.) The vast importance of the things themselves which he had charged upon them (Deu 32:47): "It is not a vain thing, because it is your life. It is not an indifferent thing, but of absolute necessity; it is not a trifle, but a matter of consequence, a matter of life and death; mind it, and you are made for ever; neglect it, and you are for ever undone." O that men were but fully persuaded of this, that religion is their life, even the life of their souls! (2.) The vast advantage it would be of to them: Through this thing you shall prolong your days in Canaan, which is a typical promise of that eternal life which Christ has assured us those shall enter into that keep the commandments of God, Mat 19:17.
III. Orders given to Moses concerning his death. Now that this renowned witness for God had finished his testimony, he must go up to Mount Nebo and die; in the prophecy of Christ's two witnesses there is a plain allusion to Moses and Elias (Rev 11:6), and perhaps their removal, being by martyrdom, is no less glorious than the removal either of Moses or Elias. Orders were given to Moses that self-same day, Deu 32:48. Now that he had done his work, why should he desire to live a day longer? He had indeed formerly prayed that he might go over Jordan, but now he is entirely satisfied, and, as God had bidden him, saith no more of that matter. 1. God here reminds him of the sin he had been guilty of, for which he was excluded Canaan (Deu 32:51), that he might the more patiently bear the rebuke because he had sinned, and that now he might renew his sorrow for that unadvised word, for it is good for the best of men to die repenting of the infirmities they are conscious to themselves of. It was an omission that was thus displeasing to God; he did not sanctify God, as he ought to have done, before the children of Israel, he did not carry himself with a due decorum in executing the orders he had then received. 2. He reminds him of the death of his brother Aaron (Deu 32:50), to make his own the more familiar and the less formidable. Note, It is a great encouragement to us, when we die, to think of our friends that have gone before us through that darksome valley, especially of Christ, our elder brother and great high priest. 3. He sends him up to a high hill, thence to take a view of the land of Canaan and then die, Deu 32:49, Deu 32:50. The remembrance of his sin might make death terrible, but the sight God gave him of Canaan took off the terror of it, as it was a token of God's being reconciled to him, and a plain indication to him that though his sin shut him out of the earthly Canaan, yet it should not deprive him of that better country which in this world can only be seen, and that with an eye of faith. Note, Those may die with comfort and ease whenever God calls for them (notwithstanding the sins they remember against themselves) who have a believing prospect and a well-grounded hope of eternal life beyond death.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And Moses made an end of speaking all these…
And Moses made an end of speaking all these words to all Israel. Finished all he had to say to them from the Lord, whether by way of precept, moral, civil, and ceremonial or in the form of a song.
And Moses made an end of speaking all these words to all Israel. Finished all he had to say to them from the Lord, whether by way of precept, moral, civil, and ceremonial or in the form of a song.
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Deuteronomy 32:46
deu 32:46
deu 32:46
deu 32:46And he said unto them,.... By way of exhortation:
set your hearts to all the words which I testify among you this day; it was not enough to hear them, but they were to lay them up in their hearts, and retain them in their memories; and not only so, but reflect on them in their minds, and closely apply to the consideration of them, and get the true knowledge and sense of them, and put it in practice:
which ye shall command your children to observe, to do all the words of this law; which shows that the exhortation does not respect the song only, but the whole law delivered in this book; which they were not only to attend to themselves, but to transmit to their children, and enjoin them the observance of, that so religion might be perpetuated in their posterity.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain He and Hoshea - Or Joshua. Probably Moses spoke…
He and Hoshea - Or Joshua. Probably Moses spoke it to as many as could hear him, while Josh. in another assembly at the same time delivered it to as many as his voice would reach. Thus Joshua, as well as Moses, would be a witness against them, if ever they forsook God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 44. And Moses came] Probably from the tabernacle,…
Verse 44. And Moses came] Probably from the tabernacle, where God had given him this prophetic ode, and he rehearsed it in the ears of the people.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Deu 32:44. He and Hoshea — Or Joshua. Probably…
Deu 32:44. He and Hoshea — Or Joshua. Probably Moses spoke it to as many as could hear him, while Joshua, in another assembly, at the same time delivered it to as many as his voice would reach. Thus Joshua, as well as Moses, would be a witness against them, if ever they forsook God.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain These verses were, no doubt, added by the author…
These verses were, no doubt, added by the author of the supplement to Deuteronomy. For the statements contained in them, consult the marginal references.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Moses . . . spake all the words of…
Moses . . . spake all the words of this song in the ears, &c.--It has been beautifully styled "the Song of the Dying Swan" [LOWTH]. It was designed to be a national anthem, which it should be the duty and care of magistrates to make well known by frequent repetition, to animate the people to right sentiments towards a steadfast adherence to His service.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 44-47. Moses came… he, and Hoshea — Moses and…
44-47. Moses came… he, and Hoshea — Moses and Joshua impress upon the people the commands of Jehovah.
Hoshea — Comp. Num_13:8; Num_13:16.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 44. Concluding Note. Can hardly be from the same…
44. Concluding Note. Can hardly be from the same editorial hand as Deu_31:30. It is probable from the opening words, And Moses came, that this is a fragment from the end of a narrative of divine instructions given to Moses regarding the Song, such as we find in Deu_31:16-22 (cp. Exo_19:7; Exo_24:3); and indeed LXX repeats Deu_31:22 before it. Its position here is another sign of the editorial re-arrangements which the materials composing these chs. have undergone. Notice the non-deuter. phrase the people, not all Israel. For this Song LXX has this Law, probably an inadvertence. Hoshea‘ (Num_13:8; Num_13:16, P) is a clerical error (by omission of one jot!) for Yehoshua‘ or Joshua, which is confirmed by all the versions. The addition of Joshua agrees with the Pl. write ye of Deu_31:19.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (44) He, and Hoshea the son of Nun.—Why should…
JOSHUA TAKES UP THE HISTORY.
(44) He, and Hoshea the son of Nun.—Why should Joshua be called Hoshea in this place? His name was apparently changed to Joshua at the time when he entered the promised land with the eleven others who searched it out (Num_13:8; Num_13:16). Now that he is about to lead Israel to the conquest, we are once more reminded of his change of name, and that the “salvation of Jehovah” was to be manifested through him. Possibly the change of name was also at this time confirmed to him. Compare the case of Jacob, whose change of name to Israel was twice made the subject of a Divine communication (Gen_32:28; Gen_35:10). Compare also what was said to him when about to enter into Egypt: “God spake unto Israel in the visions of the night, and said, Jacob, Jacob.”
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We are assured by the mention of Hoshea in this place that the Joshua appointed to succeed Moses is the same person who was faithful among the spies.
It is also possible that this mention of Hoshea may be Joshua’s first mention of himself in the sacred writings. After the close of the song, the remainder of Deuteronomy is not covered by Moses’ signature. It belongs to Joshua, or else the author is unknown.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 44-47. Moses, having composed this song, came, accompanied…
Vers. 44-47. Moses, having composed this song, came, accompanied by Joshua, and they together spoke it in the hearing of the people; after which Moses took occasion to urge upon them anew the importance of keeping the commandments of God.
Hoshea the son of Nun. Moses invariably writes this name Jehoshuah (Jehovah is help; cf. Nu 13; Deu_31:3, Deu_31:7, Deu_31:14, Deu_31:20, etc.) The use of Hoshea here is due to the fact that this account is part of the supplement added by another writer to the writing of Moses.
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Vers. 44-47. Life at stake!
This paragraph-concerning which Keil is probably right in his surmise, that it proceeds from an editor"s hand sets before us in a quiet and incidental way, one of the most important transitions Israel had yet experienced. We have seen in Deu_31:7, Deu_31:8, that Moses gave Joshua a charge, and told him that he must lead the people into the Promised Land. After that came the utterance of this song. When it was uttered, Joshua stood side by side with Moses. Thus, just for once, the two leaderships overlap. The joint presence of both the old and new leaders this signifying, that, though the earthly administration changed hands, the same message would be passed, and not a word of Jehovah"s would be lost. There are six feature"s about this closing public scene of the life of Moses, which open up an invaluable line of thought.
1. Here is an assembly, met to hear Moses" last song.
2. Though it is the last, there is in it nothing new. It is the one message God"s goodness, faithfulness, and love, calling for their reciprocation and obedience.
3. This old message is reimpressed on their hearts.
4. The people were to command their children to observe it. The children were, in their home life, to receive an education for God.
5. This is urged upon them by the consideration that all that is precious to them in life depends on their obedience to God"s message.
6. Moses and Joshua appear together before the people, as if to declare to them that the same teachings which the aged leader had laid down, the younger one would accept, enforce, and transmit. There was a change in human leaders, but not in Divine laws or the Divine message. And to all the solemn sanctions with which Moses guarded the Law, Joshua here pledges himself before the people and before his God. Hence we get this theme Amid all changes we have an unchanging message from above, on the observance of which our life depends.
I Let us clearly declare and show that there is at this moment a message of law and a revelation of grace, which have come to us, not of man, but by the inspiration of the Spirit of God, by the manifestation of God in Christ, and by the power of the Holy Ghost on and since the day of Pentecost. This message is, in sum and substance, given in Joh_3:16; 1Ti_1:15; Rev_22:17; Tit_2:11-13. This message is the development of that which through Moses was given but in germ. (Joh_5:46, Joh_5:47; Mat_5:17)
II Here past and present generations meet, giving out the same words. We have now "the faith once for all delivered unto the saints." Aged patriarchs in their declining years do reiterate the same message they gave when in the vigor of youth. And young men, filled with the same spirit, and having their hearts kindled with the same fire, take it up with the earnest hope and prayer that it may suffer no loss in their hands! Often have a Moses and a Joshua thus stood side by side.
III The message now is far fuller and clearer than it was when given to Israel of old. How much, Christian preachers and teachers can tell. Yet in three respects they are similar.
1. Both reveal the love of God, and recount a great deliverance.
2. Both solicit, in Heaven"s name, the response of the peoples" hearts. (see Rom_12:1; 2Co_5:14-21; Rom_5:8)
3. Both require, on the ground of Divine love to man, love to the redeemed brotherhood, and good will to all men. (1Co 13; Joh_4:10-19)
IV The commanding force of the gospel message through our Lord Jesus Christ is far greater than that sent through Moses. True, there was terror at Sinai; there is tenderness in Calvary. Moses orders; Jesus pleads. Moses speaks in thunderings; Jesus with tears. Yet must we not mistake tenderness for weakness, nor gentleness for lack of authority or of power. (See the entire argument in the Epistle to the Hebrews.)
V All that can give fullest value to this life and joy to the next, depends on how we treat this message from God. "It is not a vain thing for you; it is your life" (ver. 47). The expansion of this would require many Homilies. We can but hint.
1. The enjoyment of peace with God. (Rom_5:1)
2. The growth of character in holiness.
3. The true enjoyment and use of this earthly life, as families, as nations, as individuals, depend on loyalty to God. "Godliness is profitable unto all things; having promise of the life that now is.
4. All our hope for the next life depends on our response to God; hence the close of the verse just quoted of that which is to come." Apart from the acceptance of Jesus Christ by faith, and a life of loyalty to God, there is not a gleam of light or hope for the next life. (see Heb_2:3) If God did not allow his message through Moses to be slighted with impunity, certainly he will not suffer men to "trample under foot the Son of God," and then leave them unpunished!
VI What dread, what awful possibilities as to the fate of immortal souls are trembling in the balance, while they refrain from "yielding themselves unto God!" How earnestly and frequently may we with reason reiterate the words, It is your life!" All that ensures life here and hereafter being a blessing, depends on the way men treat Jesus Christ and his salvation.
VII However many changes there may yet be in the bearers of this message, yet, down to the end of time, God will never send a greater. Moses and Joshua. The old generation passing away, the new coming on the stage. They meet and greet. The faithful and tried veteran passes on the word. The younger messenger, with solemn vow to God before his brother man, receives it, and swears before high heaven that he will maintain the message unimpaired, and in his turn "commit it to faithful men, who shall be able to teach others also.
Thus shall the bright succession run, Till the last courses of the sun.
Vers. 44-47. Religion a reality.
The bulk of men treat religion as if it were a fancy or a myth. They deem it useful for the sick, the aged, and the dying. But for the healthful man and the active man of business it is voted a bore. Now, Moses puts religion in its right place when he declares it vital to human interests vital, in the highest and largest sense. "It is your life.
I THE OBJECTS ABOUT WHICH RELIGION TREATS ARE REAL, NOT SHADOWY. "It is not a vain thing." The eye of man cannot embrace God"s universe. The material kingdoms are not all. God"s creation extends above and beyond the reach of mortal sense. With respect to much that God has made, "eye hath not seen, nor car heard, nor mind conceived." Science deals with one class of objects, religion with another class. The subject-matter of religion is the most excellent, substantial, and enduring. It treats of God, heaven, eternity, the soul of man its sins and sorrows, the way to holiness, the hope of everlasting life. These things come not under the cognizance of our sensuous organs; they are more substantial than the granite rocks more real than jewels.
II THE TRUTHS CONCERNING RELIGION ARE AUTHENTIC, NOT ILLUSORY. They come to us supported by abundant evidence, both internal and external. They come with s better title to belief than any books of equal antiquity. If we reject Moses and Isaiah, we are bound, in self-consistency, to reject Thucydides and Herodotos, Bode and Gibbon. But to every Christian, the most conclusive evidence is experimental. He has the witness in himself." The truth, admitted to his mind, has elevated his tastes, enlarged his views, purified his affections, ennobled and beautified his whole nature. As light suits the eye and music the ear, so the truth of Scripture exquisitely suits the needs and aspirations of the soul. It meets a real want.
III THE HUMAN INTERESTS, WHICH RELIGION PROMOTES, ARE REAL AND PRECIOUS, NOT VAPID OR FANCIFUL. These interests are internal and external; they reach to the family and to the utmost limits of human society; they embrace the present and the unbounded future. Reconciliation with God, the removal of sin, the development of man"s best nature, the heritage of inward tranquility, the conquest of care, the extraction of blessing out of sorrow, a hope that conquers death, these are among the advantages obtained by religion. It makes men better husbands, better masters, better servants, better citizens, nobler, truer, wiser. It imparts a meetness for the society and the service of heaven. It brings advantage to every relationship and circumstance of human life. "It is not a vain thing;" it is life and health and joy. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 3. The Blessing of Moses
3. The Blessing of Moses
CHAPTERS 32:44-33:29
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1. Introduction (Deu 32:44-52)
2. Jehovah’s manifestation (Deu 33:1-5)
3. The blessing of Reuben, Judah and Levi (Deu 33:6-11)
4. The blessing of Benjamin and Joseph (Deu 33:12-17)
5. The blessing of Zebulon and Issachar (Deu 33:18-19)
6. The blessing of Gad, Dan, Nephtali and Asher (Deu 33:20-25)
7. Happy art thou, O Israel! (Deu 33:26-29)
Moses and Joshua (same as Hoshea) spoke the song in the ears of the people. They had to learn it. He exhorts them once more to set their hearts to do all these words. “It is not a vain thing for you; because it is your life.” But they could not keep the law and therefore could not obtain life and the blessing promised to them. The law cannot bestow life and blessing. It can only curse. But grace gives life. To illustrate this very fact, that the law is for condemnation, the death of Moses is once more announced by Jehovah, as well as his sin at Meribah-Kadesh. He could see the land from afar, but could not enter in. The great man through whom the law was given, the humble Moses, the self-sacrificing, faithful servant of Jehovah, on account of the one transgression, was excluded from the possession of the land.
In the foreground of Moses’ prophetic blessing of the tribes stands a description of the manifestation of Jehovah in His glory. This theophany is more than a description of how Jehovah came from Sinai. It is a prophetic picture of how He will come again. Compare this with Habakkuk 3. The blessing of the tribes is different from the blessing which Jacob put upon his sons when they gathered about him (Genesis 49). Jacob foresaw the entire history of his offspring. (The reader is referred to the section on Genesis, where the different periods of the nation are given as indicated in Jacob’s prophecy.) The blessing of Moses describes the blessing, which the people Israel will enjoy, when the Lord has been manifested. For this reason it is correct to say (a fact seldom mentioned by exposition), the blessing of Moses is an inspired expansion of the last verse of his song. That verse (32:43) speaks of the Lord’s people rejoicing and the Gentiles rejoicing with them.
What Israel will possess and enjoy during the millennium are the contents of these last utterances of Moses. As a closer exposition of these blessings is beyond the scope of these annotations, we confine ourselves to a few hints which will show the way to a deeper study of this remarkable closing section of Deuteronomy. Reuben’s, Judah’s and Levi’s blessings reveal the salvation of the Lord that Israel will enjoy in that coming age of blessing. Benjamin’s and Joseph’s blessings picture most beautifully the things which the sacred nation will enjoy during the millennium. This section is a most precious one. Zebulun’s and Issachar’s blessings make known the fact, that the nation will enjoy the abundance of the seas (the Gentiles). The correct translation of verse 19 is “they shall call the peoples (Gentiles) to the mountain.” The mountain is Mount Zion and the Lord’s house, which will be a house of prayer for all nations. The nations will go there to worship (Isa 2:14). We have therefore a prophetic description of the blessings which Gentiles receive through a saved Israel. The blessings of Gad, Dan, Naphtali and Asher, speak of the full blessing and supremacy the converted and restored nation will enjoy.
Simeon is left out. We shall not give the different explanations which are offered, nor burden our pages with the unworthy theories of higher criticism.3
We quote the beautiful ending of this chapter in a revised metrical version:
There is none like the God of Jeshurum (upright), Who rideth on the heavens for thy help, And in His majesty, upon clouds. The eternal God is thy home And underneath, the everlasting arms. And He shall drive out the enemy from before thee, And shall say: Destroy! Then Israel shall dwell in safety alone, The fountain of Jacob, In a land of corn and new wine, His heavens also shall drop down dew. Happy thou, O Israel! Who is like thee, people saved by Jehovah, The shield of thy help, And the sword of thy excellency! Surely thine enemies shall crouch before thee, And thou shalt tread upon their high places.
And the same Jehovah is our Lord. May we know Him more fully as our home, with the everlasting arms underneath and taste the happiness of our salvation, till we shall see Him face to face.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Conclusion of Moses Address the Lord’s Command to Him
Conclusion of Moses Address the Lord’s Command to Him
v. 44. And Moses came and spake all the words of this song in the ears of the people, Deu 31:22, he and Hoshea, the son of Nun, for so Joshua, who probably wrote this account, modestly calls himself. He assisted Moses, and Israel could see that the two were in entire accord.
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v. 45. And Moses made an end of speaking all these words to all Israel, his entire proclamation herewith came to an end;
v. 46. and he said unto them, Set your hearts unto all the words which I testify among you this day, through which I lay down my testimony, which ye shall command your children to observe to do, all the words of this Law. Note that the obligation to impart the instruction of the Law to the children is here again stressed.
v. 47. For it is not a vain thing for you, an empty, meaningless proclamation; because it is your life, Deuteronomy 30-20; and through this thing ye shall prolong your days in the land whither ye go over Jordan to possess it. The promise of temporal blessings is again included, but in a manner which points forward to the enjoyment of everlasting happiness, in the life with Him.
v. 48. And the Lord spake unto Moses that selfsame day, saying,
v. 49. Get thee up into this mountain Abarim, the range which runs parallel with the Jordan and the Dead Sea, unto Mount Nebo, the highest peak of the range, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan which I give unto the children of Israel for a possession;
v. 50. and die in the mount whither thou goest up, and be gathered unto thy people, an expression which implies the immortality of the soul: as Aaron, thy brother, died in Mount Hor, and was gathered unto his people, Num 20:28;
v. 51. because ye trespassed against Me among the children of Israel at the waters of Meribah-Kadesh, in the Wilderness of Zin, Num 20:11-13; because ye sanctified Me not in the midst of the children of Israel. Their rebellion had consisted in their expressing a doubt of the Lord’s willingness to give water to such a rebellious people, whereas the Lord had intended to make this miracle a proof of His majesty and almighty power.
v. 52. Yet thou shalt see the land before thee, namely, from the top of Mount Nebo, where, on a clear day, a view of practically the entire country of Canaan may be obtained; but thou shalt not go thither unto the land which I give the children of Israel. Thus the Lord visits the transgressions of His children with punishments which are often severe, but finally he grants them a blessed end and causes them to be added to the great number of those that died in the faith.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 recited ... reciting
recited ... reciting
Possible meanings are 1) "spoke ... speaking" or 2) "sang ... singing."
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in the ears of the people
Here "ears" represents the people themselves and emphasizes that Moses wanted to make sure they heard the song clearly. AT: "to the people so they would be sure to hear it" (See: Synecdoche)
translationWords
Moses
word
people group
Joshua
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.