Yet you wouldn’t go up, but rebelled against the commandment of Yahweh your God. You murmured in your tents, and said, “Because Yahweh hated us, he has brought us out of the land of Egypt, to deliver us into the hand of the Amorites to destroy us. Where are we going up? Our brothers have made our heart melt, saying, ‘The people are greater and taller than we. The cities are great and fortified up to the sky. Moreover we have seen the sons of the Anakim there!’ ”
Then I said to you, “Don’t be terrified. Don’t be afraid of them. Yahweh your God, who goes before you, he will fight for you, according to all that he did for you in Egypt before your eyes, and in the wilderness where you have seen how that Yahweh your God carried you, as a man carries his son, in all the way that you went, until you came to this place.”
Yet in this thing you didn’t believe Yahweh your God, who went before you on the way, to seek out a place for you to pitch your tents in: in fire by night, to show you by what way you should go, and in the cloud by day. Yahweh heard the voice of your words and was angry, and swore, saying, “Surely not one of these men of this evil generation shall see the good land which I swore to give to your fathers, except Caleb the son of Jephunneh. He shall see it. I will give the land that he has trodden on to him and to his children, because he has wholly followed Yahweh.”
Also Yahweh was angry with me for your sakes, saying, “You also shall not go in there. Joshua the son of Nun, who stands before you, shall go in there. Encourage him, for he shall cause Israel to inherit it. Moreover your little ones, whom you said would be captured or killed, your children, who today have no knowledge of good or evil, shall go in there. I will give it to them, and they shall possess it. But as for you, turn, and take your journey into the wilderness by the way to the Red Sea.”
Then you answered and said to me, “We have sinned against Yahweh. We will go up and fight, according to all that Yahweh our God commanded us.” Every man of you put on his weapons of war, and presumed to go up into the hill country.
Yahweh said to me, “Tell them, ‘Don’t go up and don’t fight; for I am not among you, lest you be struck before your enemies.’ ”
So I spoke to you, and you didn’t listen; but you rebelled against the commandment of Yahweh, and were presumptuous, and went up into the hill country.
Geneva Bible translators 1599 · Public Domain On vv27, 28, 30, 38, 39, 41, 42 Such was the Jews’ unthankfulness, that they counted God’s…
Such was the Jews’ unthankfulness, that they counted God’s especial love, hatred.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv27, 31, 32, 37, 41 Deu 1:27 And ye murmured in your tents, and…
Deu 1:27 And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
Ver. 27. Because the Lord hated us.] A gross mistake. Why should it then so greatly grieve us. that our good intentions are so much misconstrued? That is here complained of, as an argument of God’s hatred, that he intended for an instance of his love. {Deu 4:37; Deu 7:8} In quo dilexisti nos? "wherein hast thou loved us?" said those malcontents in Malachi, {Mal 1:2} that cast the helve after the hatchet, as the proverb is, and like children, because they might not have what they would, grew sullen, and would have nothing.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv27, 28, 30, 31, 32, 34, 36, 37, 38, 39, 41, 42 Because the Lord hated us, and therefore designed to…
Because the Lord hated us, and therefore designed to destroy us.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv26, 27, 28, 29, 31, 32, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43 Notwithstanding, ye would not go up,.... And possess it,…
Notwithstanding, ye would not go up,.... And possess it, as the Lord had bid them, and Moses encouraged them to do, as well as Joshua and Caleb, who were two of the spies sent into it:
but rebelled against the commandment of the Lord your God; disregarded the word of the Lord, and disobeyed his command, and thereby bitterly provoked him, which rebellion against him, their King and God, might well do.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv28, 31, 32, 33, 36, 37, 38 Greater - In number and strength and valour.
Greater - In number and strength and valour.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv28, 30, 34, 36, 37 Verse 28. Cities - walled up to heaven] That…
Verse 28. Cities - walled up to heaven] That is, with very high walls which could not be easily scaled. High walls around houses, c., in these parts of Arabia are still deemed a sufficient defence against the Arabs, who scarcely ever attempt any thing in the way of plunder but on horseback. The monastery on Mount Sinai is surrounded with very high walls without any gate in the upper part of the wall there is a sort of window, or opening, from which a basket is suspended by a pulley, by which both persons and goods are received into and sent from the place. It is the same with the convent of St. Anthony, in Egypt; and this sort of wall is deemed a sufficient defence against the Arabs, who, as we have already observed, scarcely ever like to alight from their horses.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv27, 28, 30, 31, 36 Deu 1:27. Because the Lord hated us — This…
Deu 1:27. Because the Lord hated us — This shows what dishonourable and unworthy thoughts they had entertained of God, to imagine him capable of being actuated by hatred to his own creatures. Their sins, indeed, he could not but view with hatred; just as every good and wise parent must dislike all evil dispositions and practices in his children: but God, infinitely good, can no more hate any thing that he has made, than a tender mother can be hardened against her sucking child.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv37, 41 The sentence on Moses was not passed when the…
The sentence on Moses was not passed when the people rebelled during their first encampment at Kadesh, but some 37 years later, when they had re-assembled in the same neighborhood at Meribah (see the Num 20:13 note). He alludes to it here as having happened not many months previously, bearing on the facts which were for his purpose in pricking the conscience of the people.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv26, 27, 30, 37, 39, 40, 41 Being. Hebrew, "but rebelled against, irritated, or rendered useless,"…
Being. Hebrew, "but rebelled against, irritated, or rendered useless," &c. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv28, 34, 37, 39, 40 the cities are great, and walled up to heaven--an…
the cities are great, and walled up to heaven--an Oriental metaphor, meaning very high. The Arab marauders roam about on horseback, and hence the walls of St. Catherine's monastery on Sinai are so lofty that travellers are drawn up by a pulley in a basket.
Anakims--(See on Num 13:33). The honest and uncompromising language of Moses, in reminding the Israelites of their perverse conduct and outrageous rebellion at the report of the treacherous and fainthearted scouts, affords a strong evidence of the truth of this history as well as of the divine authority of his mission. There was great reason for his dwelling on this dark passage in their history, as it was their unbelief that excluded them from the privilege of entering the promised land (Heb 3:19); and that unbelief was a marvellous exhibition of human perversity, considering the miracles which God had wrought in their favor, especially in the daily manifestations they had of His presence among them as their leader and protector.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv27, 28, 29, 35, 37, 40, 41, 43 27. Ye murmured in your tents — It is…
27. Ye murmured in your tents — It is true that the great majority of the murmurers had died since that time; but Moses speaks to the nation as still containing the elements of unbelief, ingratitude, and disloyalty. These discourses abound in reproofs and warnings to the generations then existing and the generations to come, based on the sins of those who left their bones in the wilderness.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv26–43 26–33. The Disaffection of the People
26–33. The Disaffection of the People
Israel defied the command to go up (Deu_1:26), murmuring that in hate God had brought them from Egypt, to be destroyed by the Amorite (Deu_1:27). quoting the spies that the people of the land were taller with fenced cities, and the ‘Anakim were there (Deu_1:28). Moses exhorted them not to fear, Jehovah would fight for them (Deu_1:29 ff.). But they persisted in unbelief (Deu_1:32), though God had never failed to guide them (Deu_1:33).—In the parallel account which is compiled from JE and P the few J E fragments, Num_13:30 f., Num_13:33, Deu_14:1 b, Deu_14:3 f., Deu_14:8-9 b, imply the people’s disquietude at the spies’ report and state that Caleb quieted them, but the other spies contradicted, affirming that the giant ‘Anakim (J), the Nephîlim (E), were in the land. The people wept, Why doth Jehovah bring us to this land to fall by the sword? were it not better to return to Egypt under another captain? Someone (Caleb?) exhorted them not to fear, Jehovah is with us.—P, Num_13:32; Num_14:1 a, Num_14:2; Num_14:5; Num_14:9 a, Num_14:10 a, states that on the evil report of the spies, that the land was hungry and the men of great stature, the congregation murmured (a different term from that in the deuteronomic review) against Moses and Aaron. Would God we had died in the wilderness! Moses and Aaron fell prostrate, while Joshua and Caleb rent their clothes and affirmed the land to be exceeding good. But the congregation bade stone them.
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Thus all three accounts agree on the main facts: (1) that the spies were divided in reporting (any variations as to this are merely of emphasis), (2) that the people refused to go up from fear of the taller peoples of the land; (3) that they murmured against God (so even P, Num_14:27), (4) that they were exhorted to faith, and still disbelieved. The differences are—JE mentions only Caleb as urgent to go on, P Caleb and Joshua, the deuteronomic review neither, though the writer had those in mind as appears from the next section; JE reports the proposal to return to Egypt, P only a wish to die in the desert; P alone mentions the proposal of stoning.—Each writer, as elsewhere, uses his own style, our passage being full of characteristic deuteronomic phrases. But its main distinction is its religious spirit. Summarising the JE narrative, with a few verbal coincidences, it finely indicates the moral character of the people’s disaffection—opposing to their fears founded on a few men’s reports their own long and indubitable experience of their God’s unfailing providence.
Deu_1:26. ye would not] A phrase found seven times in D against three in the rest of the Pent.
rebelled, etc.] Web. defied the month of: another deuteronomic phrase.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv27, 28, 29, 31, 33, 34, 35, 36, 37, 39, 40, 41, 43 (27) Because the Lord hated us.—A most astounding commentary…
(27) Because the Lord hated us.—A most astounding commentary on the events of the exodus up to that date. It is a stronger expression than any recorded, even in Num_14:3.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv27, 28, 29, 31, 32, 34, 35, 37, 38, 39, 40, 41, 42, 43 Ye murmured in your tents; an allusion to what…
Ye murmured in your tents; an allusion to what is recorded Num_14:1, etc. Moses addresses the people then with him as if they had been the parties who so rebelled and murmured at Kadesh, though all that generation, except himself, Joshua, and Caleb, had perished. This he does, not merely because of the solidarity of the nation, but also that he might suggest to them the possibility that the same evil spirit might still lurk among them, and consequently the need of being on their guard against allowing it to get scope.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv28, 31, 32, 33, 36 Our brethren have discouraged our heart.
Deu_1:28
Our brethren have discouraged our heart.
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Do not be discouraged
To be discouraged is to lose ones energy and vitality. When a man is discouraged he is of no use; his power has gone out of him. Courage is a large and noble quality, and necessary in all the relations of life. It is not merely shown in the boldness which confronts danger and is self-possessed in peril. It also is needed to face other difficulties promptly, to do ones duty cheerfully when the hope of success is small; to stand alone for the truth and right; not to be discouraged by disappointment, nor by the censures and reproofs of the hostile, nor by the indifference of the unsympathising. In short, courage is the quality which is opposed to all discouragement. No wonder people admire courage. It is indispensable to nobleness of life. How much courage some men and women display in taking on themselves new responsibilities, in going promptly to perform untried and difficult duties, in keeping up the struggle of life amid many discouragements. Courage is a virtue needed by women no less than by men. How many poor women there are who work on to support their families, rising early and going late to bed, and eating the bread of care. They keep their children tidy and neat, keep them at school, exhaust every contrivance to maintain themselves, try every possible means of overcoming the daily difficulties of life, and so hold on, year after year, when strong men might have been discouraged and have given up. I think as much heroism is shown every day in such ways as by the soldiers who hold an important position in a battle against overwhelming odds. There is no more important work in this world, no greater duty, than to help others to keep up their courage. He is our best friend whoso words of cheerful confidence give more life to our heart, and he is our enemy who by his words of doubt and his spirit of fear saps this ardour, and takes from us our courage. And yet how many there are whoso habit it is to look at the dark and discouraging side of life. They dwell on the faults and follies of men; they retail every petty scandal they hear; they exaggerate the amount of evil in the world; they suggest a low and selfish motive as the root of good actions; they quench the ardour of generous enthusiasm by a cold scepticism. Whenever we have talked with such persons we have been inclined to say, Our brethren have discouraged our heart. (J. F. Clarke.)
Discouragers
Here is a man like a cloud, and a cloud without any silver lining. He gets between you and the sun. He makes everything dark. He puts the worst constructions, and attributes the worst motives, and takes the darkest view. You do not like to meet the murksome man. You do not wish to be overcast. Perhaps today you are hopeful. You have difficulties, but by Gods blessing you can work out. Your church is struggling, but you think you see a brighter day. You have some sorry apples in your basket, but you have gotten the big ones on top. You have a skeleton or two in your closet, but they are out of sight. The sun is shining today up on the high places and valleys of your landscape. And here comes that human cloud, with his shadow creeping on before him. You avoid him. You take the other side of the street. Because you know in ten minutes he would get all the small apples on the top of your basket. He would have all the skeletons out of your closet, because he likes their company. You escape him, because you do not want him to cool your iron, for it is hot and you have made up your mind to strike it. Such a man may be a Christian; but he has a great besetting sin, which he must watch and pray against. Let him add this petition to his litany: From all blue devils; from all dismal dejection; from all bilious despondency; from all funereal gloom, and from all unchristian hopelessness--good Lord, deliver us. (R. S. Barrett.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv26, 29, 32, 34, 37, 39, 41, 43 General Information:
General Information:
Moses continues reminding the people of Israel what the previous generation of Israelites did.
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Yet you refused to attack
God commanded the Israelites to attack and destroy the Amorites, but the Israelites were afraid and refused to fight them. (See: Assumed Knowledge and Implicit Information)
into the hand of the Amorites
Here "into the hand" means to give the Amorites power over them. AT: "into the power of the Amorites" (See: Metonymy)
Where can we go now?
Here this question emphasizes how afraid they were. This rhetorical question can be translated as a statement. AT: "We have nowhere to go." (See: Rhetorical Question)
made our heart to melt
This means that they became afraid. AT: "made us very afraid" (See: Idiom)
are fortified up to the heavens
This is an exaggeration that emphasizes how frightened the people were because the cities were so large and strong. AT: "have walls so high it is like they reach up to the heavens" (See: Hyperbole and Generalization)
sons of the Anakim
These are descendants of the Anak people who were very large and fierce. (See: Assumed Knowledge and Implicit Information and How to Translate Names)
translationWords
rebel
command
Yahweh
God
tent
Egypt
power
Amorite
heart
heaven
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv26, 28, 30, 31, 33, 36, 37 1:26-46 See Num 14.
1:26-46 See Num 14.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.