Exegetical and Hermeneutical Commentary of Deuteronomy 32:44
And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun.
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 Y e hoshua‘ or Joshua, which is confirmed by all the versions. The addition of Joshua agrees with the Pl. write ye of Deu 31:19.
Fuente: The Cambridge Bible for Schools and Colleges
These verses were, no doubt, added by the author of the supplement to Deuteronomy. For the statements contained in them, consult the marginal references.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
44-47. Moses . . . spake all thewords of this song in the ears, &c.It has been beautifullystyled “the Song of the Dying Swan” [LOWTH].It was designed to be a national anthem, which it should be the dutyand care of magistrates to make well known by frequent repetition, toanimate the people to right sentiments towards a steadfast adherenceto His service.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Moses came,…. To the people, as the Greek version, the heads of the people being gathered together according to his order, De 31:28; The Targum of Jonathan says, he came from the tabernacle, the house of instruction:
and spake all the words of this song in the ears of the people; which is observed both before and after the reading of it, to show the certainty of it, and how punctually and faithfully he had delivered it:
he, and Hoshea the son of Nun; the same with Joshua, whose name at first was Hoshea, Nu 13:16, probably Joshua read the song to one part of the people, while Moses read it to the other.
Fuente: John Gill’s Exposition of the Entire Bible
In Deu 32:44-47 it is stated that Moses, with Joshua, spake the song to the people; and on finishing this rehearsal, once more impressed upon the hearts of the people the importance of observing all the commandments of God. This account proceeds from the author of the supplement to the Thorah of Moses, who inserted the song in the book of the law. This explains the name Hoshea, instead of Jehoshuah (Joshua), which Moses had given to his servant (Num 13:8, Num 13:16), and invariably uses (compare Deu 31:3, Deu 31:7, Deu 31:14, Deu 31:23, with Deu 1:38; Deu 3:21, Deu 3:28, and the exposition of Num 13:16). – On Deu 32:46, vid., Deu 6:7 and Deu 11:19; and on Deu 32:47, vid., Deu 30:20.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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. 45 And Moses made an end of speaking all these words to all Israel: 46 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. 47 For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it. 48 And the LORD spake unto Moses that selfsame day, saying, 49 Get thee up into this mountain Abarim, unto mount Nebo, 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: 50 And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people: 51 Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. 52 Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel.
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!
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. xviii. 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 (v. 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, Matt. xix. 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. xi. 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, v. 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 (v. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 44-47:
Moses concluded the song he composed. Joshua (Hoshea) accompanied him in “singing” or speaking the words of the song to Israel. Moses once more reminded them of the importance of keeping God’s commandment, and of teaching their children to do so.
Hoshea means “Jehovah is help.”
Fuente: Garner-Howes Baptist Commentary
Deu 32:44
. And Moses came and spake. It is not without reason that Moses again records that he repeated this Song before the people; because it thence appears how far from all ambition he was, in that he did not fear, at the very close of his life, to irritate all their minds, so as to render the memory of his name hateful; and besides, his authority was sanctioned by the silence and submissiveness of the people, when they suffered themselves to be thus severely dealt with. For, such was their general refractoriness, that they never would have listened to him, had not the secret inspiration of the Spirit interposed to subdue them.
He associates with himself Joshua, whom he undoubtedly desired to furnish with equal authority, and, what is worthy of observation, he bids them be attentive to the threatenings and reprehensions, in order to obtain reverence for the law. For we often see that bare doctrine is cold and nerveless, unless the sluggishness, which as it were stifles men’s minds, is sharply stimulated; lest, then, the teaching of the Law should be despised or forgotten, or, from being but languidly received, should gradually be obliterated from their minds, he as it were spurs them up by the vehemence of this Song, and commands that their posterity should be instructed in it, in order that their attention may be aroused by its menaces. In the next verse (47) he recommends to them zeal in the observance of the Law on the score of its profitableness; for translators render it improperly, as it seems to me, “Lest it should be an empty word to you,” or, “It is not an empty word, such as you should despise.” Jerome’s translation is better — “The precepts are not given you in vain;” for Moses simply intimates that the Law was not given in vain, so as to end in fruitlessness; and consequently they were to beware lest they should frustrate God’s purpose, who desired to do them good. רק, rek, therefore, is used as the converse of “fruitful,” as more clearly appears from the confirmation immediately added, that they “might prolong their days in the promised land.” The Law, then, is said not to be vain, because it is fruitful unto salvation. In what way it is also deadly, and has no inherent efficacy, I have already shown. (300) It is indeed true that the Law, as being the sure rule of righteousness, does not deceptively promise salvation to men; but, since there is no one who actually performs what God requires, through the accidental guilt of men, life is turned into death; but, when all are plunged beneath the curse, a new remedy supervenes, and by God’s gratuitous pardon they are so reconciled to Him, as that their obedience, such as it is, becomes acceptable.
(300) See especially, “On the use of the Law,” vol. 3. 196.
Fuente: Calvin’s Complete Commentary
THOUGHT QUESTIONS 32:4447
564.
Who is Hoshea? Cf. Num. 13:16.
565.
What is involved in fulfilling the injunction to set your heart?
566.
Hearing, heeding, living, the word of God will give us _________?
AMPLIFIED TRANSLATION 31:4447
44 And Moses came and spoke all the words of this song in the ears of the people, he and Hoshea (Joshua) son of Nun.
45 And when Moses had finished speaking all these words to all Israel,
46 He said to them, Set your [minds and] hearts on all the words which I command you this day, that you may command them to your children, that they may be watchful to do all the words of this law.
47 For it is not an empty and worthless trifle for you; it is your very life; by it you shall live long in the land which you are going over the Jordan to possess.
COMMENT 32:4447
HOSHEA (Deu. 32:44)that is, Joshua. Num. 13:16
informs us that Moses called Hoshea [Jehovah is help] the son of Nun Joshua [Jehovah saves]. Depending on the version used, Hoshea may be rendered Oshea, and Joshua Jehoshua.
SET YOUR HEART UNTO ALL THE WORDS (Deu. 32:46)Give heed to them and carefully abide by them BECAUSE IT IS YOUR LIFE (Deu. 32:47)a phrase reminiscent of Deu. 4:1, Deu. 8:3, Deu. 30:19-20. Heeding Gods word, in whatever dispensation it might be given, has always meant life! See Joh. 6:63; Joh. 6:68. In Israels case, as Moses emphasized again and again, this meant not only life eternal, but THROUGH THIS THING YE SHALL PROLONG YOUR DAYS IN THE LAND (Deu. 32:47).
Fuente: College Press Bible Study Textbook Series
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.
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 Joshuas 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Song Is Finished ( Deu 32:44-45 ).
Deu 32:44
‘ And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun.’
Compare Deu 31:30. That is repeated here with the addition of the presence of Joshua. Joshua is now no longer Moses servant but the Leader-elect, and his connection with the song is again emphasised (compare Deu 31:19), although Moses is its prime source (Deu 31:22). And the song was given to the people that they might take it to their hearts ready for the time when it was needed.
Deu 32:45
‘ And Moses made an end of speaking all these words to all Israel.’
This is probably to be seen as referring to all his words in the song (see analysis), but some see it as referring to all his words in Deuteronomy. Now his final great task of preparing the people for his death and for the entry into the land was accomplished. It was all over. There remained but the final exhortation.
Fuente: Commentary Series on the Bible by Peter Pett
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, v. 45. And Moses made an end of speaking all these words to all Israel, v. 46. and he said unto them, Set your hearts unto all the words which I testify among you this day, v. 47. For it is not a vain thing for you, v. 48. And the Lord spake unto Moses that selfsame day, saying, v. 49. Get thee up into this mountain Abarim, v. 50. and die in the mount whither thou goest up, and be gathered unto thy people, v. 51. because ye trespassed against Me among the children of Israel at the waters of Meribah-Kadesh, in the Wilderness of Zin, v. 52. Yet thou shalt see the land before thee,
Fuente: The Popular Commentary on the Bible by Kretzmann
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
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 32:44-47
44Then Moses came and spoke all the words of this song in the hearing of the people, he, with Joshua the son of Nun. 45When Moses had finished speaking all these words to all Israel, 46he said to them, Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this law. 47For it is not an idle word for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess.
Deu 32:44 Joshua The names Joshua and Jesus are based on the same two Hebrew words, YHWH and salvation (a VERB must be supplied).
Joshua is positioned with Moses before the people to confirm and establish his leadership role.
Deu 32:46 Take to your heart This VERB (BDB 962, KB 1321) is a Qal IMPERATIVE. The same idiom can be seen in Eze 44:5. Israel has a choice, an informed choice based on YHWH’s past actions and current promises (cf. Deu 4:26; Deu 30:19; Deu 31:28), but she must choose now!
See Special Topic: Heart .
you shall command your sons This emphasizes the educational responsibility of parents (cf. Deu 32:7).
Deu 32:47 it is not an idle word for you; indeed it is your life This is the concept of God’s word as having an independent power once spoken (cf. Duet. Deu 8:3; Psa 33:6; Psa 33:9; Isa 55:11). This word (Moses writings) can bring life and health (cf. Deu 30:20) or death and destruction (cf. Deu 30:19). Obedience is the continuing key to its effectiveness!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
this song. This is the fifth and last contextual reference to “the Song of Moses”.
Hoshea = the old spelling of Joshua. Later it was “Jeshua” (Ezr 2:2). This was adopted by the Septuagint, and ultimately became “Jesus”.
Fuente: Companion Bible Notes, Appendices and Graphics
3. The Blessing of Moses
CHAPTERS 32:44-33:29
1. Introduction (Deu 32:44-52)
2. Jehovahs 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 Jacobs 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 Lords 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. Reubens, Judahs and Levis blessings reveal the salvation of the Lord that Israel will enjoy in that coming age of blessing. Benjamins and Josephs blessings picture most beautifully the things which the sacred nation will enjoy during the millennium. This section is a most precious one. Zebuluns and Issachars 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 Lords 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.
Fuente: Gaebelein’s Annotated Bible (Commentary)
spake: Deu 31:22, Deu 31:30
Hoshea: or, Joshua, Num 13:8, Num 13:16
Reciprocal: Exo 17:9 – unto Joshua Deu 31:19 – this song Psa 102:18 – This
Fuente: The Treasury of Scripture Knowledge
THE BLESSING AND THE END
After Moses ended his song (Deu 32:44) he exhorted the people in language familiar to us (Deu 32:45-47), and then the voice of the Lord was heard to what purport (Deu 32:49-50)? And why (Deu 32:51)? Can you recall the details referred to in that verse? If not, look up the story again as indicated in the margin of your Bible. What grace does God show Moses, in spite of his disobedience (Deu 32:52)? Does Moses complain at his disappointment? On the contrary, what does he now do, as indicated in the next chapter?
BLESSING THE TRIBES (Deuteronomy 33)
Notice the sublime exordium (Deu 33:2-3). From what object of nature is the metaphor borrowed? Why does he describe the law as fiery? (Compare again Exo 19:16-18.) Nevertheless, in what spirit had the law been given (Deu 33:3)? What shows the law to have been a great privilege to as well as a great obligation upon Israel (Deu 33:4)?
Which tribe is first blessed (Deu 33:6)? Reuben, as we saw in Genesis 49, was denied the right of primogeniture, and yet he was to hold rank as one of the tribes of Israel. Observe the reward of Levi (Deu 33:8-11) for their zeal in supporting Moses at the time of Israels idolatry (Exo 32:26-28). What indicates their impartiality in executing judgment at that time (Deu 33:9)?
Read the beautiful words expressive of Benjamins blessing (Deu 33:12). Historically it means that the land of this tribe was located near the temple. Between his shoulders might be rendered on his borders, and means that Matthew Moriah, the site of the temple, lay in the territory of Benjamin, although Matthew Zion, on which Jerusalem itself stood, was in Judah.
How does the language of Josephs blessing (Deu 33:13-17) show that his territory would be diversified in beauty and rich in productions?
What shows that Zebuluns progeny would be sailors and traders, while that of Issachar would be landsmen (Deu 33:18)? And yet would not the latter traffic in the things the Zebulunites would bring home with them (Deu 33:19)?
Do you remember on which side of the Jordan Gad was located, and why? May this explain the reference (Deu 33:20) to the enlargement of his borders? What expression (Deu 33:21) may refer to his having been settled in his territory by Moses himself, and before the conquest by Joshua?
What is said of Dan (Deu 33:22)? His original settlement was in the south, but these quarters being limited, he suddenly leaped, made an irruption, and established a colony in the north.
Which tribe seemed to have no occasion for murmuring with their assignment (Deu 33:23)? And which was a close second (Deu 33:24-25)? Is there anything to indicate that Ashers soil may have been particularly adapted to the olive? Were there any minerals in his rocky coast?
MOSES DEATH (Deuteronomy 34)
This chapter seems to have been written after the death of Moses, and has been regarded as a kind of introduction to Joshua.
Travelers say that no miraculous powers were necessary to be communicated to Moses to discern what is here recorded (Deu 34:1-3), and that anyone could see the same from that elevation, the climate being very subtle and flee from vapor.
What distinction had Moses in his death above all other men (Deu 34:6)? While the concealment of Moses tomb seems wise to prevent its becoming the resort of superstitious pilgrims, yet that there was a deeper reason for it seems clear from Jud 1:9. What that was we may not at present know, and yet there are hints about it which will be considered later on.
What eulogium does inspiration pronounce upon Moses (Deu 34:10-12)?
Fuente: James Gray’s Concise Bible Commentary
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. The conclusion to the song 32:44
This verse is the closing bracket that surrounds the song in the text (cf. Deu 31:30). It probably does not indicate a second recital of the song. Both the introductory and concluding verses simply state the circumstances in which Moses and Joshua communicated the song to the nation.