from Horeb
Horeb is another name for Mount Sinai, the sacred mountain where Moses received the Ten Commandments. The Hebrew root "ḥorev" means "desolate" or "dry," reflecting the harshness of the wilderness but also the profound spiritual encounter with God that took place there. Horeb symbolizes a place of divine revelation and covenant, a starting point for the Israelites' journey both physically and spiritually. It serves as a reminder of God's law and His presence with His people.

to Kadesh-barnea
Kadesh-barnea is a significant location in the wilderness journey of the Israelites. The name "Kadesh" means "holy" or "sacred," and "Barnea" is thought to mean "desert of wandering." This place represents a pivotal moment of decision and testing for the Israelites. Historically, it was here that the Israelites failed to trust God to enter the Promised Land, resulting in their extended wandering. Kadesh-barnea stands as a symbol of both opportunity and failure, a reminder of the importance of faith and obedience.

by way of Mount Seir
Mount Seir is associated with the territory of Edom, the descendants of Esau. The Hebrew root "se'ir" means "hairy" or "shaggy," possibly referring to the rugged terrain. This route indicates the path the Israelites took, which was not just a physical journey but also a spiritual one, involving interactions with other nations and peoples. The mention of Mount Seir underscores the challenges and obstacles faced along the way, as well as God's guidance through difficult terrain. It serves as a metaphor for the Christian journey, where faith is tested and reliance on God is paramount.

Kadesh-barnea.--In the regular narrative of the exodus we read of the place to which the twelve spies returned as Kadesh (Numbers 13:26), and of the place at which the period of unrecorded wandering closed (Numbers 20:1), in the first month of the fortieth year, as Kadesh. The name Kadesh-barnea first appears in Moses' speech (Numbers 32:8), where he refers to the sending of the twelve spies. And with the exception of three places where the name is used in describing boundaries, Kadesh -harnea is always found in speeches. This first chapter of Deuteronomy is the only one which contains the name both with and without the appendage -barnea, which connects it with the wanderings of Israel (Deuteronomy 1:32). Upon the whole, it seems most likely that only one place or district is intended by the name.

We have now obtained the following view of this first short introduction to the Book of Deuteronomy. It consists of words spoken (in the first instance) to all Israel on their march from Sinai to Kadesh-barnea. But the following verses show that the Law was further "declared" to Israel in the plains of Moab, at the close of the fortieth year of the exodus and of Moses' life. It does not seem possible for us to separate entirely what was spoken earlier from what was declared later. In several places we have the record of words spoken: for example, in this very chapter (Deuteronomy 1:9; Deuteronomy 1:16; Deuteronomy 1:18; Deuteronomy 1:20; Deuteronomy 1:29; Deuteronomy 1:43), and Deuteronomy 5:5, &c. And the very name Deuteronomy implies the repetition of a law previously given. Further, the exhortations contained in this book are all enforced by the immediate prospect of going over Jordan and entering the promised land. But when Israel marched from Sinai to Kadesh-barnea, it was with this very same prospect full in view. It does not appear, by what Moses "said" at that time (Deuteronomy 1:20), that he had any thought of their turning away from the enterprise. But if so, what supposition is more natural than this--that he delivered the same kind of exhortations in the course of that earlier journey which he afterwards delivered in the plains of Moab? And although the distance is but eleven days' march, the Israelites spent something like three months on the way, and in waiting for the spies to return from Canaan. . . .