Discovery BoxDeuteronomy 1:19-33
Context1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea. 1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give 1 us. 1:21 Look, he 2 has placed the land in front of you! 3 Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!” 1:22 So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.” 1:23 I thought this was a good idea, 4 so I sent 5 twelve men from among you, one from each tribe. 1:24 They left and went up to the hill country, coming to the Eshcol Valley, 6 which they scouted out. 1:25 Then they took 7 some of the produce of the land and carried it back down to us. They also brought a report to us, saying, “The land that the Lord our God is about to give us is good.”
1:26 You were not willing to go up, however, but instead rebelled against the Lord your God. 8 1:27 You complained among yourselves privately 9 and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us! 1:28 What is going to happen to us? Our brothers have drained away our courage 10 by describing people who are more numerous 11 and taller than we are, and great cities whose defenses appear to be as high as heaven 12 itself! Moreover, they said they saw 13 Anakites 14 there.” 1:29 So I responded to you, “Do not be terrified 15 of them! 1:30 The Lord your God is about to go 16 ahead of you; he will fight for you, just as you saw him do in Egypt 17 1:31 and in the desert, where you saw him 18 carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.” 1:32 However, through all this you did not have confidence in the Lord your God, 1:33 the one who was constantly going before you to find places for you to set up camp. He appeared by fire at night and cloud by day, to show you the way you ought to go.
Numbers 13:1-33
Context13:1 19 The Lord spoke 20 to Moses: 13:2 “Send out men to investigate 21 the land of Canaan, which I am giving 22 to the Israelites. You are to send one man from each ancestral tribe, 23 each one a leader among them.” 13:3 So Moses sent them from the wilderness of Paran at the command 24 of the Lord. All of them were leaders 25 of the Israelites.
13:4 Now these were their names: from the tribe of Reuben, Shammua son of Zaccur; 13:5 from the tribe of Simeon, Shaphat son of Hori; 13:6 from the tribe of Judah, Caleb son of Jephunneh; 13:7 from the tribe of Issachar, Igal son of Joseph; 13:8 from the tribe of Ephraim, Hoshea son of Nun; 13:9 from the tribe of Benjamin, Palti son of Raphu; 13:10 from the tribe of Zebulun, Gaddiel son of Sodi; 13:11 from the tribe 26 of Joseph, namely, the tribe of Manasseh, Gaddi son of Susi; 13:12 from the tribe of Dan, Ammiel son of Gemalli; 13:13 from the tribe of Asher, Sethur son of Michael; 13:14 from the tribe of Naphtali, Nahbi son of Vopshi; 13:15 from the tribe of Gad, Geuel son of Maki. 13:16 These are the names of the men whom Moses sent to investigate the land. And Moses gave Hoshea son of Nun the name Joshua. 27
13:17 When Moses sent 28 them to investigate the land of Canaan, he told them, “Go up through the Negev, 29 and then go up into the hill country 13:18 and see 30 what the land is like, 31 and whether the people who live in it are strong or weak, few or many, 13:19 and whether the land they live in is good or bad, and whether the cities they inhabit are like camps or fortified cities, 13:20 and whether the land is rich or poor, and whether or not there are forests in it. And be brave, 32 and bring back some of the fruit of the land.” Now it was the time of year 33 for the first ripe grapes. 34
13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, 35 at the entrance of Hamath. 36 13:22 When they went up through the Negev, they 37 came 38 to Hebron where Ahiman, Sheshai, and Talmai, 39 descendants of Anak, were living. (Now Hebron had been built seven years before Zoan 40 in Egypt.) 13:23 When they came to the valley of Eshcol, they cut down from there a branch with one cluster of grapes, and they carried it on a staff 41 between two men, as well as some of the pomegranates and the figs. 13:24 That place was called 42 the Eshcol Valley, 43 because of the cluster 44 of grapes that the Israelites cut from there. 13:25 They returned from investigating the land after forty days.
13:26 They came back 45 to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. 46 They reported 47 to the whole community and showed the fruit of the land. 13:27 They told Moses, 48 “We went to the land where you sent us. 49 It is indeed flowing with milk and honey, 50 and this is its fruit. 13:28 But 51 the inhabitants 52 are strong, and the cities are fortified and very large. Moreover we saw the descendants of Anak there. 13:29 The Amalekites live in the land of the Negev; the Hittites, Jebusites, and Amorites live in the hill country; and the Canaanites live by the sea and along the banks 53 of the Jordan.” 54
13:30 Then Caleb silenced the people before Moses, saying, “Let us go up 55 and occupy it, 56 for we are well able to conquer it.” 57 13:31 But the men 58 who had gone up with him said, “We are not able to go up against these people, because they are stronger than we are!” 13:32 Then they presented the Israelites with a discouraging 59 report of the land they had investigated, saying, “The land that we passed through 60 to investigate is a land that devours 61 its inhabitants. 62 All the people we saw there 63 are of great stature. 13:33 We even saw the Nephilim 64 there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves 65 and to them.” 66
[1:20] 1 tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).
[1:21] 2 tn Heb “the
[1:21] 3 tn Or “has given you the land” (cf. NAB, NIV, NRSV).
[1:23] 4 tn Heb “the thing was good in my eyes.”
[1:23] 5 tn Or “selected” (so NIV, NRSV, TEV); Heb “took.”
[1:24] 6 tn Or “the Wadi Eshcol” (so NAB).
[1:25] 7 tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.
[1:26] 8 tn Heb “the mouth of the
[1:27] 9 tn Heb “in your tents,” that is, privately.
[1:28] 10 tn Heb “have caused our hearts to melt.”
[1:28] 11 tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).
[1:28] 12 tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:28] 13 tn Heb “we have seen.”
[1:28] 14 tn Heb “the sons of the Anakim.”
[1:29] 15 tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.
[1:30] 16 tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).
[1:30] 17 tn Heb “according to all which he did for you in Egypt before your eyes.”
[1:31] 18 tn Heb “the
[13:1] 19 sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.
[13:1] 20 tn The verse starts with the vav (ו) consecutive on the verb: “and….”
[13:2] 21 tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”
[13:2] 22 tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”
[13:2] 23 tn Heb “one man one man of the tribe of his fathers.”
[13:11] 26 tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.
[13:16] 27 sn The difference in the names is slight, a change from “he saves” to “the
[13:17] 28 tn The preterite with vav (ו) consecutive is here subordinated to the next verb of the same formation to express a temporal clause.
[13:17] 29 tn The instructions had them first go up into the southern desert of the land, and after passing through that, into the hill country of the Canaanites. The text could be rendered “into the Negev” as well as “through the Negev.”
[13:18] 30 tn The form is the perfect tense with vav (ו) consecutive; the word therefore carries the volitional mood of the preceding imperatives. It may be either another imperative, or it may be subordinated as a purpose clause.
[13:18] 31 tn Heb “see the land, what it is.”
[13:20] 32 tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13.
[13:20] 33 tn Heb “Now the days were the days of.”
[13:20] 34 sn The reference to the first ripe grapes would put the time somewhere at the end of July.
[13:21] 35 sn Zin is on the southern edge of the land, but Rehob is far north, near Mount Hermon. The spies covered all the land.
[13:21] 36 tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”
[13:22] 37 tc The MT has the singular, but the ancient versions and Smr have the plural.
[13:22] 38 tn The preterite with vav (ו) consecutive is here subordinated to the following clause. The first verse gave the account of their journey over the whole land; this section focuses on what happened in the area of Hebron, which would be the basis for the false report.
[13:22] 39 sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18-22). They were ultimately driven out by Caleb.
[13:22] 40 sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43).
[13:23] 41 tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.
[13:24] 42 tn The verb is rendered as a passive because there is no expressed subject.
[13:24] 43 tn Or “Wadi Eshcol.” The translation “brook” is too generous; the Hebrew term refers to a river bed, a ravine or valley through which torrents of rain would rush in the rainy season; at other times it might be completely dry.
[13:24] 44 tn The word “Eshcol” is drawn from the Hebrew expression concerning the “cluster of grapes.” The word is probably retained in the name Burj Haskeh, two miles north of Damascus.
[13:26] 45 tn The construction literally has “and they went and they entered,” which may be smoothed out as a verbal hendiadys, the one verb modifying the other.
[13:26] 46 sn Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh-barnea in Num 32:8.
[13:26] 47 tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).
[13:27] 48 tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.
[13:27] 49 tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”
[13:27] 50 sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).
[13:28] 51 tn The word (אֶפֶס, ’efes) forms a very strong adversative. The land was indeed rich and fruitful, but….”
[13:28] 52 tn Heb “the people who are living in the land.”
[13:29] 53 tn Heb “by the side [hand] of.”
[13:29] 54 sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times.
[13:30] 55 tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.
[13:30] 56 tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.
[13:30] 57 tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”
[13:31] 58 tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.
[13:32] 59 tn Or “an evil report,” i.e., one that was a defamation of the grace of God.
[13:32] 60 tn Heb “which we passed over in it”; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.
[13:32] 61 tn The verb is the feminine singular participle from אָכַל (’akhal); it modifies the land as a “devouring land,” a bold figure for the difficulty of living in the place.
[13:32] 62 sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.
[13:32] 63 tn Heb “in its midst.”
[13:33] 64 tc The Greek version uses gigantes (“giants”) to translate “the Nephilim,” but it does not retain the clause “the sons of Anak are from the Nephilim.”
