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Deuteronomy 1:9 [study!]

American Standard Version (ASV 1901) [2]
— And I spake unto you at that time, saying, I am not able to bear you myself alone:
King James Version (KJV 1769)
— And I spake unto you at that time, saying, I am not able to bear you myself alone:
New American Standard Bible (NASB ©1995)
— “I spoke to you at that time, saying, ‘I am not able to bear [the burden] of you alone.
Webster's Revision of the KJB (WEB 1833)
— And I spoke to you at that time, saying, I am not able to bear you myself alone:
Darby's Translation (DBY 1890)
— And I spoke unto you at that time, saying, I am not able to bear you myself alone.
Rotherham's Emphasized Bible (EBR 1902)
— So I spake unto you, at that time, saying,—I am unable, by myself, to carry you.
Young's Literal Translation (YLT 1898)
— 'And I speak unto you at that time, saying, I am not able by myself to bear you;
Douay-Rheims Challoner Revision (DR 1750)
— And I said to you at that time:
Original King James Bible (AV 1611) [2]
— And I spake vnto you at that time, saying, I am not able to beare you my selfe alone:
Brenton Greek Septuagint (LXX, Restored Names)
— And I spoke to you at that time, saying, I shall not be able by myself to bear you.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And I spake unto you at that time, saying, I am not able to bear you myself alone:

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And I spake 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
unto x413
(0413) Complement
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
you at that x1931
(1931) Complement
The second form is the feminine beyond the Pentateuch; a primitive word, the third person pronoun singular, he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are.
time, 6256
{6256} Prime
From H5703; time, especially (adverbially with preposition) now, when, etc.
saying, 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
I am not able 3201
{3201} Prime
A primitive root; to be able, literally (can, could) or morally (may, might).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
(3808) Complement
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
to bear 5375
{5375} Prime
A primitive root; to lift, in a great variety of applications, literally and figuratively, absolutely and relatively.
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
you myself alone: 905
{0905} Prime
From H0909; properly separation; by implication a part of the body, branch of a tree, bar for carrying; figuratively chief of a city; especially (with prepositional prefix) as adverb, apart, only, besides.
Jamieson-Fausset-Brown Commentary

Deuteronomy 1:9-18

_ _ I spake unto you at that time, saying, I am not able to bear you myself alone — a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Exodus 18:18). In noticing his practical adoption of a plan by which the administration of justice was committed to a select number of subordinate officers, Moses, by a beautiful allusion to the patriarchal blessing, ascribed the necessity of that memorable change in the government to the vast increase of the population.

Matthew Henry's Commentary

Deuteronomy 1:9-18

_ _ Moses here reminds them of the happy constitution of their government, which was such as might make them all safe and easy if it was not their own fault. When good laws were given them good men were entrusted with the execution of them, which, as it was an instance of God's goodness to them, so it was of the care of Moses concerning them; and, it should seem, he mentions it here to recommend himself to them as a man that sincerely sought their welfare, and so to make way for what he was about to say to them, wherein he aimed at nothing but their good. In this part of his narrative he insinuates to them,

_ _ I. That he greatly rejoiced in the increase of their numbers. He owns the accomplishment of God's promise to Abraham (Deuteronomy 1:10): You are as the stars of heaven for multitude; and prays for the further accomplishment of it (Deuteronomy 1:11): God make you a thousand times more. This prayer comes in in a parenthesis, and a good prayer prudently put in cannot be impertinent in any discourse of divine things, nor will a pious ejaculation break the coherence, but rather strengthen and adorn it. But how greatly are his desires enlarged when he prays that they might be made a thousand times more than they were! We are not straitened in the power and goodness of God, why should we be straitened in our own faith and hope, which ought to be as large as the promise? larger they need not be. It is from the promise that Moses here takes the measures of his prayer: The Lord bless you as he hath promised you. And why might he not hope that they might become a thousand times more than they were now when they were now ten thousand times more than they were when they went down into Egypt, about 250 years ago? Observe, When they were under the government of Pharaoh the increase of their numbers was envied, and complained of as a grievance (Exodus 1:9); but now, under the government of Moses, it was rejoiced in, and prayed for as a blessing. The consideration of this might give them occasion to reflect with shame upon their own folly when they had talked of making a captain and returning to Egypt.

_ _ II. That he was not ambitious of monopolizing the honour of the government, and ruling them himself alone, as an absolute monarch, Deuteronomy 1:9. Though he was a man as well worthy of that honour, and as well qualified for the business, as ever any man was, yet he was desirous that others might be taken in as assistants to him in the business and consequently sharers with him in the honour: I cannot myself alone bear the burden, Deuteronomy 1:12. Magistracy is a burden. Moses himself, though eminently gifted for it, found it lay heavily on his shoulders; nay, the best magistrates complain most of the burden, and are most desirous of help, and most afraid of undertaking more than they can perform.

_ _ III. That he was not desirous to prefer his own creatures, or such as should underhand have a dependence upon him; for he leaves it to the people to choose their own judges, to whom he would grant commissions, not durant bene placitoto be turned out when he pleased; but quam diu se bene gesserintto continue so long as they approved themselves faithful. Take you wise men, that are known to be so among your tribes, and I will make them rulers, Deuteronomy 1:13. Thus the apostles directed the multitude to choose overseers of the poor, and then they ordained them,. Acts 6:3, Acts 6:6. He directs them to take wise men and understanding, whose personal merit would recommend them. The rise and origin of this nation were so late that none of them could pretend to antiquity of race, and nobility of birth, above their brethren; and, having all lately come out of slavery in Egypt, it is probable that one family was not much richer than another; so that their choice must be directed purely by the qualifications of wisdom, experience, and integrity. “Choose those,” says Moses, “whose praise is in your tribes, and with all my heart I will make them rulers.” We must not grudge that God's work be done by other hands than ours, provided it be done by good hands.

_ _ IV. That he was in this matter very willing to please the people; and, though he did not in any thing aim at their applause, yet in a thing of this nature he would not act without their approbation. And they agreed to the proposal: The thing which thou hast spoken is good, Deuteronomy 1:14. This he mentions to aggravate the sin of their mutinies and discontents after this, that the government they quarrelled with was what they themselves had consented to; Moses would have pleased them if they would have been pleased.

_ _ V. That he aimed to edify them as well as to gratify them; for,

_ _ 1. He appointed men of good characters (Deuteronomy 1:15), wise men and men known, men that would be faithful to their trust and to the public interest.

_ _ 2. He gave them a good charge, Deuteronomy 1:16, Deuteronomy 1:17. Those that are advanced to honour must know that they are charged with business, and must give account another day of their charge. (1.) He charges them to be diligent and patient: Hear the causes. Hear both sides, hear them fully, hear them carefully; for nature has provided us with two ears, and he that answereth a matter before he heareth it, it is folly and shame to him. The ear of the learner is necessary to the tongue of the learned, Isaiah 50:4. (2.) To be just and impartial: Judge righteously. Judgment must be given according to the merits of the cause, without regard to the quality of the parties. The natives must not be suffered to abuse the strangers any more that the strangers to insult the natives or to encroach upon them; the great must not be suffered to oppress the small, nor to crush them, any more than the small, to rob the great, or to affront them. No faces must be known in judgment, but unbribed unbiased equity must always pass sentence. (3.) To be resolute and courageous: “You shall not be afraid of the face of man; be not overawed to do an ill thing, either by the clamours of the crowd or by the menaces of those that have power in their hands.” And he gave them a good reason to enforce this charge: “For the judgment is God's. You are God's viceregents, you act for him, and therefore must act like him; you are his representatives, but if you judge unrighteously, you misrepresent him. The judgment is his, and therefore he will protect you in doing right, and will certainly call you to account if you do wrong.”

_ _ 3. He allowed them to bring all difficult cases to him, and he would always be ready to hear and determine, and to make both the judges and the people easy. Happy art thou. O Israel! in such praise as Moses was.

John Wesley's Explanatory Notes

Deuteronomy 1:9

At that time — That is, about that time, namely, a little before their coming to Horeb.

Geneva Bible Translation Notes

Deuteronomy 1:9

And I spake (g) unto you at that time, saying, I am not able to bear you myself alone:

(g) By the counsel of Jethro my father-in-law, (Exodus 18:19).

Cross-Reference Topical ResearchStrong's Concordance
I am not:

Exodus 18:18 Thou wilt surely wear away, both thou, and this people that [is] with thee: for this thing [is] too heavy for thee; thou art not able to perform it thyself alone.
Numbers 11:11-14 And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? ... I am not able to bear all this people alone, because [it is] too heavy for me.
Numbers 11:17 And I will come down and talk with thee there: and I will take of the spirit which [is] upon thee, and will put [it] upon them; and they shall bear the burden of the people with thee, that thou bear [it] not thyself alone.
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Ex 18:18. Nu 11:11, 17.

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