Deuteronomy 1:8
Behold, I have set the land before you: go in and possess the land which the LORD swore to your fathers, Abraham, Isaac, and Jacob, to give to them and to their seed after them.
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(8) To give unto them.—Note that the land is promised to Abraham, and to Isaac, and to Jacob, not only to their seed. The promise is not forgotten, though the three patriarchs are in another world. (Comp. Acts 7:5, and Hebrews 11:16. See also Note. on Deuteronomy 11:21.)

1:1-8 Moses spake to the people all the Lord had given him in commandment. Horeb was but eleven days distant from Kadesh-barnea. This was to remind them that their own bad conduct had occasioned their tedious wanderings; that they might the more readily understand the advantages of obedience. They must now go forward. Though God brings his people into trouble and affliction, he knows when they have been tried long enough. When God commands us to go forward in our Christian course, he sets the heavenly Canaan before us for our encouragement.To the mount of the Amorites - i. e. to the mountain district occupied by the Amorites, reaching into the Negeb, and part of the territory assigned to the tribe of Judah. 8. I have set the land before you—literally, "before your faces"—it is accessible; there is no impediment to your occupation. The order of the journey as indicated by the places mentioned would have led to a course of invasion, the opposite of what was eventually followed; namely, from the seacoast eastward—instead of from the Jordan westward (see on [110]Nu 20:1). Before you, Heb. before your faces; it is open to your view, and to your possession; there is no impediment in the way. See Poole "Genesis 13:9"; See Poole "Genesis 34:10". Behold, I have set the land before you,.... Described it to them, and set its bounds, as well as had given them a grant of it:

go in and possess the land, which the Lord sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and their seed after them: and which being thus made sure unto them, they had nothing more to do than to go and take possession of it.

Behold, I have set the land before you: go in and possess the land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.
8. Behold] Sg. but even if this reading be correct (Sam. and LXX read Pl.) it is meant as an interjection and is no proof of a change to the Sg. address, cp. Deuteronomy 4:5.

I have set … before you] Heb. given before you, given up to you; in this sense both of land and foe; eleven times in D, and not elsewhere in Heb.; in D nearly always with Sg.

which the Lord sware] As the Lord Himself is the speaker, we ought perhaps to read with LXX and Sam. which I sware. Yet their reading may be a correction of the original, which in that case would be a symptom of the carelessness of the writer in not sustaining the situation he assumed. The anthropomorphism, imputing an oath to the Deity, is found in JE (Genesis 22:16), especially in the phrases, sware unto Abraham, Isaac, and Jacob (Genesis 50:24; Exodus 32:13; Exodus 33:1); to Abraham thy father (Genesis 26:3); to thy fathers or to them (Numbers 11:12; Numbers 14:16; Numbers 14:23); thee and thy fathers (Exodus 13:11). Used in D of special oaths (Deuteronomy 1:34, Deuteronomy 2:14, Deuteronomy 4:21); of the covenant (Deuteronomy 4:31); or as here of the land which he sware unto thy, your, or our fathers, 22 or 23 times.Verse 8. - Behold, I have set the land before you: literally, have given the land before you, i.e. have made it over to you, that you may go and take possession of it. The Lord had placed this land in the power of the Israelites, had given it up to them to possess and use it, according as he had sworn to their fathers, the patriarchs, to give it to them and their seed (comp. Genesis 12:7; Genesis 13:15; Genesis 15:18, etc.; Genesis 22:16). At Horeb, therefore, they received the charter of their inheritance, and might have gone on at once to take possession of the land. The delay that had occurred had arisen solely from their own waywardness and perversity, not from anything on the part of God. In Deuteronomy 1:2 also the retrospective glance at the guidance through the desert is unmistakeable. "Eleven days is the way from Horeb to the mountains of Seir as far as Kadesh-Barnea." With these words, which were unquestionably intended to be something more than a geographical notice of the distance of Horeb from Kadesh-barnea, Moses reminded the people that they had completed the journey from Horeb, the scene of the establishment of the covenant, to Kadesh, the border of the promised land, in eleven days, that he might lead them to lay to heart the events which took place at Kadesh itself. The "way of the mountains of Seir" is not the way along the side of these mountains, i.e., the way through the Arabah, which is bounded by the mountains of Seir on the east, but the way which leads to the mountains of Seir, just as in Deuteronomy 2:1 the way of the Red Sea is the way that leads to this sea. From these words, therefore, it by no means follows that Kadesh-Barnea is to be sought for in the Arabah, and that Israel passed through the Arabah from Horeb to Kadesh. According to Deuteronomy 1:19, they departed from Horeb, went through the great and terrible wilderness by the way to the mountains of the Amorites, and came to Kadesh-barnea. Hence the way to the mountains of the Amorites, i.e., the southern part of what were afterwards the mountains of Judah (see at Numbers 13:17), is the same as the way to the mountains of Seir; consequently the Seir referred to here is not the range on the eastern side of the Arabah, but Seir by Hormah (Deuteronomy 1:44), i.e., the border plateau by Wady Murreh, opposite to the mountains of the Amorites (Joshua 11:17; Joshua 12:7 : see at Numbers 34:3).
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