in the land of Moab
Moab, a region east of the Dead Sea, holds a complex relationship with Israel. The Moabites, descendants of Lot, were both kin and adversaries to the Israelites. The Hebrew root for Moab (מוֹאָב) suggests "from the father," reflecting its origins in the biblical narrative. This land, while outside the Promised Land, becomes a place of divine revelation and instruction. Archaeologically, Moab is known for its rich history and interactions with Israel, as evidenced by the Mesha Stele, which provides insight into Moabite culture and their conflicts with Israel.

Moses began to explain
Moses, the great prophet and leader, takes on the role of teacher and interpreter of God's law. The Hebrew verb "began" (הוֹאִיל, ho'il) implies a deliberate and willing action, highlighting Moses' dedication to his divine mission. "To explain" (בֵּאֵר, be'er) suggests a deep, thorough exposition, ensuring that the Israelites understand the law's significance. This act of explanation is crucial as it prepares the new generation for life in the Promised Land, emphasizing the continuity of God's covenant and the importance of obedience.

this law
The term "law" (תּוֹרָה, Torah) encompasses more than legal statutes; it represents divine instruction and guidance. In the context of Deuteronomy, it refers to the reiteration and expansion of the laws given at Sinai. The Torah is central to Israel's identity and relationship with God, serving as a foundation for their communal and spiritual life. This moment marks a renewal of the covenant, reminding the Israelites of their unique calling and responsibilities as God's chosen people.

saying
The word "saying" (לֵאמֹר, le'emor) introduces direct speech, indicating that what follows is of utmost importance. It signals a transition from narrative to instruction, inviting the audience to listen attentively. This phrase underscores the authority of Moses' words, as he speaks not on his own behalf but as a mouthpiece for God. The use of "saying" also reflects the oral tradition of transmitting God's word, emphasizing the communal aspect of learning and living out the law.

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 Deuteronomy 17:8, "thou shalt write upon the stones all the words of this law very plainly" (baer heteb, in writing and in making good). Again, in Habakkuk 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 (2Peter 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 (Deuteronomy 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 Numbers 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 (Numbers 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 (Deuteronomy 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. . . .