Across the Jordan in the land of Moab, Moses undertook to expound this law, saying,
This is the Hebrew title for the book. The Hebrew VERB spoke (BDB 180, KB 210, Piel PERFECT) is a COGNATE to the NOUN words (BDB 182). Because the book itself says that these are the words of Moses, I believe that this excludes the possibility that this is entirely the work of a later redactor, editor, or compiler. We actually have the words of Moses, which in reality are the words of YHWH (e.g., Deut. 7:4; 11:13-14; 17:3; 29:6). This is not to say that there are not some editorial additions or that Moses recorded his own death. But the bulk of the material and the theology are Mosaic.
Similar phrases seem to divide Deuteronomy into sections:
1. These are the words, Deut. 1:1 (1:1-5, introduction to first sermon)
2. This is the law, Deut. 4:44 (4:44-49, introduction to second sermon)
3. This is the commandment, Deut. 6:1
4. These are the words of the covenant, Deut. 29:1 (start of third sermon)
5. This is the blessing, Deut. 33:1
While I am commenting on this controversial issue of authorship/date, let me state clearly that I believe all Scripture is inspired (cf. 2 Tim. 3:15-17). The issue of authorship and date are hermeneutical issues, not inspiration issues! The Holy Spirit is the divine author of all canonical texts. Is this pre-suppositional? Absolutely! But it is a crucial presupposition, which must be reviewed and studied before any exegesis of Scripture has validity. The doctrines of Inspiration and Canonization are the twin pillars on which an authoritative Bible rests!
There were a large number of people who left Egypt with Moses and it would have been physically impossible for him to speak to all of them at one time. Possibly he spoke to the elders and then they repeated it to smaller groups or this is a literary way of denoting a written document.
See Special Topic below.
SPECIAL TOPIC: ISRAEL (THE NAME)
This possibly means in the region of (BDB 719). The next two sentences are very specific as to the geographical location of the camp of Israel when Moses gave them this revelation. It became an idiom for (1) the area east of the Jordan (cf. Num. 35:14; Deut. 1:1, 5; 4:41, 46, 47, 49) and (2) the western area (cf. Deut. 3:20, 25; 11:30; 9:1). It requires additional phrases to clarify which bank of the river is meant (cf. R. K Harrison, Introduction to the Old Testament, pp. 636-638).
This is not desert but uninhabited pasture land (BDB 184), which is dry and dead most of the year except in winter and early spring.
This is literally arid plains (BDB 787). This refers to the Jordan Valley (i.e., the Great Rift Valley) which goes from the Sea of Galilee to the Gulf of Aqaba (really from Turkey to Mozambique). So, it refers to the area both to the south (modern usage) and to the north of the Dead Sea and we are not certain exactly which part is meant. It can refer to the east bank of the Jordan (cf. Deut. 3:17; 4:49) or the west bank (cf. Deut. 11:30). Verse 1 is a summary of the Israelites' trek from Egypt to Sinai.
This (Egyptian loan word) is literally reeds (BDB 693). This can refer either to salt water plants (cf. Jon. 2:5) or more commonly fresh water plants (cf. Exod. 2:5). Here it can be translated area of reeds or the city of Suph and may relate to Deut. 1:40 (i.e., Red Sea is literally, sea of reeds ). See Special Topic: The Red Sea.
The term paran (BDB 803) can refer to a wilderness area which was north of the wilderness of Sinai, but south of the wilderness of Judea (cf. Num. 13:3, 26). The oasis of Kadesh-Barnea was located in this wilderness area. See Special Topic: The Wildernesses of the Exodus.
However, in this verse Paran seems to be an unknown location (possibly a city) on the eastern bank of the Jordan.
The term means whitewash (BDB 1074). This is an unknown site, but is apparently on the eastern side of the Jordan in the territory of Moab.
The term means white (BDB 526 III). This is an unknown site. Some scholars place it on the route from Sinai to Moab (cf. Libnah of Num. 33:20-21), while others make it a city or village on the eastern bank of the Jordan in Moab.
It is this place name (BDB 348) that has caused scholars to assert that the locations mentioned after Arabah are Israel's camp locations between Mt. Sinai and the plains of Moab (cf. Deut. 1:2). If so, Laban would be Libnah (cf. Num. 33:20-21) and Hazeroth would refer to Num. 33:17-18. This was the site where Aaron and Miriam murmured against Moses' leadership or his new marriage to a Cushite woman (cf. Numbers 12).
This name (a combination of Aramaic place of and Hebrew gold ) means place of gold (BDB 191). The rabbis related this to the Egyptians giving the Jews gold when they left Egypt (cf. Exod. 3:22; 11:2; 12:35), but in context, this was a place name. The site is unknown. It was either (1) on the east bank of the Jordan in Moab and thereby close to the other places mentioned or (2) on the route from Mt. Sinai to Moab.
This verse may be a summary of the movement of Israel from Mt. Horeb/Sinai to the oasis at Kadesh, but if so, it does not fit well between Deut. 1:1 and 3. This may have been included to show that the journey should have taken eleven days, but because of unbelief it took a whole generation (38 years plus). This eleven-day trip seems to confirm the site of Mt. Horeb/Sinai as in the southern tip of the Sinai Peninsula.
Notice that the place of the giving of the law is called Horeb. Horeb is a Hebrew word for waste or desolate (BDB 352, KB 349). Sinai (BDB 696) is a non-Hebrew word, and they seem to both refer to the place where Moses brought Israel to meet YHWH (e.g., Horeb, Exod. 3:1; Deut. 1:6, 19; 4:10, 15; 5:12 and Sinai Exod. 19; Lev. 7:38; 25:1; 26:46; 27:34; Num. 1:1, 9; 3:1, 4, 14; 9:1, 5).
Why the name Horeb is used most often in Deuteronomy and Sinai most often in Exodus is unknown. There is literary variety in the writings of Moses. This could refer to:
1. oral traditions recorded by different scribes
2. Moses using different scribes
3. changes by later scribes for unknown reasons
4. literary variety
SPECIAL TOPIC: THE LOCATION OF MT. SINAI
BDB 973 says the term Seir can mean (1) goat; (2) hairy; (3) hairy as in well-wooded with trees; while KB 1989 asserts that it means hairy.
In the OT this term is associated with Edom (cf. Gen. 14:6; 36:20-21, 30; Deut. 1:2, 44; 2:1, 4-5; 33:2). It is often characterized as a mountain (cf. Gen. 14:6; 36:8-9; Deut. 2:1). Therefore, originally it was a Horite mountainous area annexed by Edom.
This is a large oasis on the border of Edom (cf. Num. 20:16), about 50 miles south of Beersheba, with four natural springs. Its name has two elements. The first is from the Hebrew for holy (BDB 873). The second is unknown. It became the hub of their wilderness wanderings (cf. Numbers 13-14).
This is the only date in Deuteronomy. Forty (BDB 917) is used so often in the Bible that it seems to refer to a long, indefinite period of time. The actual chronology seems to be 38 years (from Sinai to the plains of Moab). See Special Topic: Symbolic Numbers in Scripture.
The author is making every effort to locate the place and time on these words to Israel. See Special Topic below.
SPECIAL TOPIC: ANCIENT NEAR EASTERN CALENDARS
God is the author; Moses is the channel, but all these commands come from the covenant-making Yahweh.
There is great variety in the names for deity in Moses' writings. The following is an example from Deuteronomy 1-4.
1. The LORD (YHWH), Deut. 1:3, 8, 27, 34, 37, 41, 42, 43, 45; 2:12, 14, 15, 17, 21, 31; 3:2, 20, 21, 26(twice); 4:12, 14, 15, 21, 27
2. The LORD (YHWH) our God (Elohim), Deut. 1:1, 19, 20, 25, 41; 2:29, 36, 37; 3:3; 4:7
3. The LORD (YHWH) your God (Elohim), Deut. 1:10, 21, 26, 30, 31, 32; 2:7(twice), Deut 2:30; 3:18, 20, 21, 22; 4:2, 3, 4, 10, 19, 21, 23(twice), Deut 4:24, 25, 29, 30, 31, 34, 40
4. The LORD (YHWH), the God (Elohim) of your fathers, Deut. 1:11, 21; 4:1
5. God (Elohim), Deut. 1:17; 2:33; 4:24 (jealous God), Deut. 4:31(compassionate God), Deut. 4:32, 33
6. LORD (Adon) God (YHWH), Deut. 3:24
7. LORD (YHWH), my God (Elohim), Deut. 4:5
8. LORD (YHWH), He is God (Elohim), Deut. 4:35, 39
There has been much speculation about this variety:
1. multiple authors
2. multiple scribes
3. theological distinctives
4. literary variety
OT scholars must admit that the authorship, compilation, editing, and scribal activity connected to the Canonical books of the OT is a mystery. We must be careful to not let our modern western literary theories or our a-priori theological assumptions demand one and only one interpretation. Mystery means mystery.
SPECIAL TOPIC: NAMES FOR DEITY
after he defeated
NKJV after he had killed
TEV after the LORD had defeated
NJB He had defeated
The VERB (BDB 645, KB 697, Hiphil INFINITIVE) means to smite and the theological implication is that it was YHWH. He is the first cause and only cause!
Sihon (BDB 695) was the Amorite king of a region next to Og, king of Bashan, on the eastern side of Jordan. Moses was commanded by God (cf. Deut. 2:4-9) not to attack the Jews' relatives of Moab and Edom (Lot's descendants by his own daughters, cf. Gen. 19:30-38). The only other route to the Jordan was through Sihon's kingdom. The capital city of Heshbon was the first major city that the Israeli army conquered (cf. Deut. 2:26-37; Num. 21:21-32).
Og (BDB 728) was king of the region called Bashan, which had two large cities (cf. Jos. 12:4) and many villages (cf. Deut. 3:1-10). He was apparently one of the Rephaim (giants, cf. Deut. 3:11) who inhabited Canaan (cf. Deut. 2:20; Josh 12:4). It was the descendants of these giants (cf. Deut. 2:11) at Hebron who had caused Israel to reject the two faithful spies' report (cf. Num. 13:22).
SPECIAL TOPIC: THE DATE OF THE EXODUS
SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE
This city (BDB 800) was named after the female consort of the Canaanite fertility god Baal-Asherah/Astarte. Because of the mentioning of Rephaim, it is possible that this city is referenced in Gen. 14:5. See Special Topic: Fertility Worship of the Ancient Near East.
This was one of the capital cities of Og (cf. Jos. 12:4; 13:12).
This is where the Israelites camped before entering the Promised Land. It is the location just north of the Dead Sea on the eastern bank of the Jordan, where Deuteronomy was written.
This VERB (BDB 383, KB 381, Hiphil PERFECT) implies volitional commitment (cf. Gen. 18:27; Exod. 2:21; Jdg. 19:6).
This VERB (BDB 91, KB 106, Piel PERFECT) means to make clear or understandable. This word only appears here and two other times where it is translated write (cf. Deut. 27:8; Hab. 2:2). Instruction which is not clear or understandable is useless and, in this covenantal context, dangerous.
The term law (i.e., Torah BDB 260) is the Hebrew term for teaching or instruction (cf. Deut. 4:8, 44; 27:3, 8, 26; 28:58, 61; 29:20, 28; 30:10; 31:9, 11, 12; 32:46). In this context it refers to Moses' sermons delivered to Israel on the eastern side of Jordan across from Jericho, on the plains of Moab, just before the Israelites crossed the Jordan without him.
See, I have placed the land before you; go in and possess the land which the LORD swore to give to your fathers, to Abraham, to Isaac, and to Jacob, to them and their descendants after them.'
This is the unique name for the God of Israel (i.e., YHWH, BDB 217). See Special Topic: Names for Deity.
The personal PLURAL PRONOUN implies a covenant relationship, initiated and accepted at Sinai. This is the name of deity, Elohim (BDB 43). It is used of God as Creator, Provider, and Sustainer of all creation (e.g., Gen. 1:1-2:3). See Special Topic: The Names for Deity.
See note at Deut. 1:2.
God now tells the people it is time for them to do what He initially had commanded them, occupy Canaan (cf. Gen. 15:13-21; Numbers 13-14)! They had stayed at Mt. Horeb for about one year (compare Exod. 19:1 with Num. 10:11).
Turn and set your journey
NKJV Turn and take your journey
NRSV Resume your journey
TEV Break camp and move on
NJB Move on, continue your journey
The first VERB (BDB 815, KB 937, Qal IMPERATIVE) means turn, but is used in several senses:
1. turn to look at something/someone, Exod. 2:12; 16:10; Num. 12:10
2. turn so as to change direction, Gen. 18:22; 24:49; Exod. 14:25; 21:33; Deut. 1:7, 24; 2:3; 9:15; 10:5
3. turn to other gods, Lev. 19:4; Deut. 29:18; 30:17; 31:18, 20
4. seek help from, Lev. 19:31; 20:6
5. the approach of
a. evening, Deut. 23:11
b. morning, Exod. 14:27
The second VERB (BDB 652, KB 704, Qal IMPERATIVE means pull out, pull up, or set out, which is used often in Numbers for the Israelites moving their camp site. This usage continues in Deuteronomy (e.g., 1:7, 19, 40; 2:1, 24). It originally referred to pulling up the tent stakes.
This is the third parallel Qal IMPERATIVE (BDB 97, KB 112).
There are five topological divisions of Palestine running north to south mentioned:
1. in the hill country of the Amorite - This refers to the eastern bank of the Jordan and the kingdoms of Sihon and Og.
2. in the Arabah - This refers to the Jordan rift valley south of the Dead Sea (BDB 787, cf. Deut. 1:1, 7; 2:8; 3:17; 4:49; 11:30; Jos. 8:14; 11:2, 16; 12:3; 18:18)
3. in the hill country and in the lowlands - This refers to the area west and south of the Dead Sea, later to become the tribal allocation of Ephraim and Judah.
4. the Negev - This is the arid desert land south of the Dead Sea and to the west (BDB 616)
5. by the seacoast - This is the coastal plain running from Egypt to Lebanon (i.e., Shephelah, BDB 410)
All of these taken together refer to the land promised to Abraham in Genesis 15.
Verse 8 is a series of commands:
1. See - BDB 906, KB 1157, Qal IMPERATIVE
2. Go in - BDB 97, KB 112, Qal IMPERATIVE
3. Possess - BDB 439, KB 441, Qal IMPERATIVE (see Special Topic at Deut. 8:1)
The Hebrew term for have placed is the same as given (BDB 678, KB 733, Qal PERFECT). God was now giving them the land as He had promised Abraham ( Gen. 12:1, line 5; 15:12-21; Exod. 6:8), but they had to possess it. Notice the conditional aspect of even this foundational covenant (e.g., Deut. 4:1; 5:33; 6:18; 8:1; 16:20; 30:16, 19).
, see Special Topic: Covenant Promises to the Patriarchs.
See Deut. 4:37; 6:10; 9:5; 10:11, 15; 30:20; Gen. 12:5-7; 13:14-17; 15:18; 26:3; Exod. 32:13; 33:1. This land would include the area from Kadesh-Barnea in the south to Byblos and Zephan, Zedad and Lebo-hamath in the north (possibly even as far east as the head waters of the Euphrates, cf. Gen. 15:18). See MacMillan Bible Atlas, p. 47.
There are several places where the general boundaries of the Promised Land are given ( Exod. 34:1-12; Deut. 1:6-8; 3:12-20; 11:24; Jos. 1:3-4). It was only during David's reign that this whole general area was under Israel's control.
So I took the heads of your tribes, wise and experienced men, and appointed them heads over you, leaders of thousands and of hundreds, of fifties and of tens, and officers for your tribes.
This is a recurrent phrase in Deuteronomy. The first four chapters are a review of YHWH's gracious acts on Israel's behalf. This idiom is a way of denoting a past act (cf. Deut. 1:9, 16, 18; 2:34; 3:4, 8, 12, 18; 4:14).
See Exodus 18:13-26 for Jethro's advice to Moses about this very problem (i.e., Moses being the only judge).
This was part of God's promise to the Patriarchs (e.g., Gen. 13:16; 17:2, 20; 22:17; 48:4; Lev. 26:9; Deut. 7:13).
This phrase is also found in Gen. 15:5; 26:4; Deut. 10:22; 28:62. Other parallel phrases used to portray uncountable numbers (cf. Gen. 16:10) of Israelites are: dust of the earth (cf. Gen. 13:16; 28:14; Num. 23:10); and sand of the sea (cf. Gen. 22:17; 32:12). All of these from a man who was childless until age 100 (i.e., Abraham)!
In Deut. 1:28 the Israelites, who are more numerous than the stars, are afraid of the inhabitants of Canaan because of their:
1. numbers
2. size
3. walled cities
What irony!
This often repeated designation asserts that the same God who spoke to Abraham, Isaac, and Jacob is still active in the lives and destiny of their descendants.
This is obviously an idiomatic phrase. The number 1,000 was a multiple of ten (times 3) and, therefore, a symbol of greatness or numerousness (cf. Ps. 90:4; 2 Pet. 3:8, see Special Topic: Thousand [eleph]). Here is a list of hyperbolic usages from NIDOTTE, vol. 1, p. 417:
1. the work of God in blessing, Deut. 1:11; Job 42:12; Ps. 144:13
2. military blessing, Jos. 23:10
3. military curse for unbelief, Deut. 32:30; Isa. 7:23; 30:17; Amos 5:3
4. enduring sovereignty of God, Ps. 90:4
5. God's covenant promises, Deut. 7:9; Ps. 105:8
6. God's wrath vs. God's love, Exod. 34:7; Deut. 5:9-10
7. blessing of being in God's temple, Ps. 84:10
This means lawsuit (BDB 936).
This VERB (BDB 396, KB 393) is a Qal IMPERATIVE. Notice that Moses was commanding the people (i.e., their leaders) to take responsibility (they choose) for the community along with himself (Moses appoints). These new judges (i.e., tribal leaders) were to be:
1. wise - (BDB 314) meaning capable of thoughtful and godly choices (e.g., Joseph, Gen. 41:33, 39; David, 2 Sam. 14:20; Solomon, 1 Kgs. 2:9; 3:12; 5:21)
2. discerning - (BDB 106, KB 122, Niphal PARTICIPLE) meaning someone who has discretion, discernment, and intelligence (e.g., Joseph, Gen. 41:33; negative in Jer. 4:22)
3. experience - (BDB 393, KB 390, Qal PASSIVE PARTICIPLE). This is a common word with a large semantic field.
a. NASB, TEV, NJB, JPSOA - experienced
b. NKJB - knowledgeable
c. NRSV, REB - reputable
d. JB - tested
e. NIV - respected
f. NET - known
The VERB (BDB 962, KB 1321) is a Qal IMPERFECT, used in the sense of a COHORTATIVE. Moses set or appointed these chosen men to places of leadership and judgment (e.g., Exod. 1:11; 18:21; Deut. 17:14, 15; Jdg. 11:11). However, in reality, it was YHWH who took (BDB 542, KB 534, Qal IMPERFECT, Deut. 1:15) them, which denotes God's choice (e.g., 4:20,34; 1 Kgs. 11:37). The human process followed a divine plan!
These divisions later became military units (cf. Exod. 18:21).
officers
NRSV, TEV officials
NJB scribes
This term (BDB 1009) originally referred to a scribe, but this does not seem to fit its usage in Deut. 1:15; 20:5, 8, 9; or Jos. 1:10,32. In this context it seems to refer to a lesser judge or helper to tribal leaders.
The Handbook on Deuteronomy by UBS says, they appear with elders ( Num. 11:16) and with judges ( Deut. 16:18; Jos. 8:33), and also in military contexts ( Deut. 20:5, 8, 9; Jos. 1:10; 3:2) p. 26.
I commanded you at that time all the things that you should do.
Moses charged these new tribal judges to be impartial (cf. Deut. 16:19; 24:17). Impartiality is a characteristic of God (cf. Deut. 10:17). Israel was meant to be a people and society that revealed the character of YHWH so that the world would come to place their trust and faith in Him. Since the Fall (i.e., Genesis 3) this has been God's plan. Israel failed, but the ideal Israelite (i.e. Jesus, cf. Isaiah 53) succeeded (e.g., John 14:5-7, 8-11).
Non-Jews were to be treated as equals in the legal realm (cf. Lev. 19:33-34, 35). Israel was to deal with them graciously (cf. Lev. 23:22; Deut. 10:19; 24:17; 27:19). Israel had been aliens in Egypt (cf. Exod. 22:21; 23:9) and knew how it felt!
See Special Topic below.
SPECIAL TOPIC: RIGHTEOUSNESS
The term partiality is literally face (BDB 815). The VERB (BDB 647, KB 699, Hiphil IMPERFECT) means to regard. The point being that as a person approached the judge, the judge should not attempt to see or recognize who it was coming before him, but to hear the case fairly and impartially. The judge was to treat all cases without prejudice (cf. Lev. 19:15).
This VERB (BDB 158 III, KB 185, Qal IMPERFECT) means dread or awe. In this context dread is demanded. In Deuteronomy this term is used in two contexts. God's leaders/judges are not to fear the reactions of men to their decisions ( Deut. 1:17) and God's people are not to fear the messages of false prophets ( Deut. 18:22).
This term is used often in the Psalms to express the covenant believer's respect and awe of YHWH (e.g., Psalms 33:8; 22:23).
Moses was God's representative to the people. He was seen as a prophet (cf. Deut. 1:18; 18:15-22).
See, the LORD your God has placed the land before you; go up, take possession, as the LORD, the God of your fathers, has spoken to you. Do not fear or be dismayed.'
The VERB (BDB 652, KB 704, Qal IMPERFECT) is regularly used of the Exodus (cf. Exod. 12:37; 13:20; 14:15; 16:1; and often in Numbers 33). These verses relate to the journey from Mt. Sinai to Kadesh-barnea.
The two titles of the sacred mountains, Horeb and Sinai, are used synonymously. Horeb is a Semitic term. Sinai is not semitic but possibly relates to the Wilderness of Sin. Sin is a term for a small desert plant common in the region. Some believe that Horeb is the mountain range and Sinai is the peak, but we don't really know for certain.
Usually the term wilderness (BDB 184) means uninhabited pastureland, but this trek took them across the desert of the Sinai Peninsula. There were few sources of natural water. God provided water and food for them supernaturally during this forty year period. Today, this desert is called Et Tih, which means the wandering. This journey was about 100 miles and crossed very rough country.
This would refer to the southern part of the land of Canaan (i.e., Negev, Arabah). See Special Topic: The Pre-Israelite Inhabitants of Palestine.
, See Special Topic: Names for Deity. God led them by:
1. Moses' words
2. the Shekinah cloud of glory, which rested over the tabernacle. When it moved Israel followed.
The Hebrew word for holy is kadosh (BDB 871), from which we get Kadesh. Kadesh-barnea means holy-(unknown), possibly holy city or holy place. It was an important campground for the Israelites as it was for Abraham because it was the largest oasis in the area.
These verses have caused problems for commentators because of the change in usage between the PRONOUNS our and your, which is common throughout the book of Deuteronomy. This is one reason why some believe that Deuteronomy was written by several people. I think that Moses wrote (or dictated) the majority of the revelations, but it is obvious that his writings have been edited by later scribes and may contain the comments of the original scribe.
This may be a reference to Deut. 1:8, where God, through Moses, told the people to possess the land which He had promised to the Patriarchs (cf. Deut. 12:5-7; 13:14-17; 15:18; 26:3).
This verse, like Deut. 1:7 and 8, contains several commands:
1. See - BDB 906, KB 1157, Qal IMPERATIVE
2. Go up - BDB 748, KB 828, Qal IMPERATIVE
3. Take possession - BDB 439, KB 441, Qal IMPERATIVE
4. Do not fear - BDB 431, KB 432, Qal IMPERFECT, but used in a JUSSIVE sense
5. Be dismayed - BDB 369, KB 365, Qal IMPERFECT, but used in a JUSSIVE sense
Do not fear or be dismayed
NKJV do not fear or be discouraged
TEV do not hesitate or be afraid
NJB do not be afraid or discouraged
This prohibition from YHWH was based on their trust in His covenant promises and presence! This phrase occurs twelve times in the OT (e.g., 31:8; Jos. 1:9; 8:10; 10:25; 1 Chr. 22:13; 28:20; 2 Chr. 20:15; 32:7; Jer. 30:10; 46:27).
of the fruit of the land in their hands and brought it down to us; and they brought us back a report and said, 'It is a good land which the LORD our God is about to give us.'
Numbers 13:1-3 is the background for this verse. It recalls Moses' commands to the tribes:
1. Send - BDB 1018, KB 1511, Qal COHORTATIVE
2. Search out - BDB 343, KB 340, Qal IMPERFECT, used in a JUSSIVE sense
3. Bring back - BDB 996, KB 1427, Hiphil IMPERFECT used in a JUSSIVE sense
Moses was smart to try and include each of the tribes so that each one felt important.
This term (BDB 79) means cluster or stalk. Numbers 13:23-24 says that they cut one cluster of grapes that was so big that it took two men to carry it on a pole. This is how the valley (or Wadi) got its Hebrew name, but its location in southern Palestine is uncertain, possibly somewhere close to Hebron (cf. Num. 13:22, 23).
Spied (BDB 920, KB 1183, Piel IMPERFECT) is a variation of the word for foot (BDB 919), which implies that they walked through the land. They had no animals to ride and it was a real step of faith for them to walk throughout this land and be seen by its inhabitants.
What a powerful covenantal affirmation! Yet, they did not act on the theological affirmation, but on their fear (e.g., Deut. 1:21).
way, to seek out a place for you to encamp, in fire by night and cloud by day, to show you the way in which you should go.
The VERB (BDB 598, KB 632, Hiphil IMPERFECT) becomes a common word in Deuteronomy (e.g., 1:26, 43; 9:7, 23, 24; 21:18, 20; 31:27; and also in the Psalms). Its COGNATE in Aramaic means to dispute with and in Syriac, to contend with. It denotes willful, known disobedience!
The command in Deut. 1:8 and 21 were for them to go up and take the land.
The people were in their tents grumbling (BDB 920, KB 1188, Niphal IMPERFECT); they were not doing it publicly, but God saw their hearts (cf. Ps. 106:25) and knew that they were rebelling against Him (i.e., slanderous whispers, cf. Pro. 16:28; 18:8; 26:20, 22). God knows not only what we say (cf. Deut. 1:25c), but what is in our heart-our motives (cf. Num. 14:1-6).
In this verse the people are impugning the motives and nature of God (e.g., 9:28). They had forgotten all of the wonderful promises and provisions of God during their trek from Sinai to Kadesh and had started focusing on their present situation, which they viewed as devastating.
The people tried to blame the spies for their unbelief. The term melt (BDB 587, KB 606) is a metaphor for a person becoming fearful and losing the will to resist (cf. Deut. 20:8; Jos. 2:11; 5:1; 7:5; and possibly 14:8).
NASB, REB bigger and taller
NKJV, Peshitta greater and taller
NRSV, TEV,
NJB, NIV stronger and taller
NET more numerous and taller
It is obvious from the different translations that the question is about the first term. Is it synonymous or does it add new information?
The ADJECTIVE (BDB 152) basically means great. It is used of:
1. great in extent
2. great in number
3. great in intensity
4. great in importance
The term is common and has such a wide semantic field that only context can clarify its meaning. The Septuagint seems to understand these terms as more populous and mightier. Part of the problem of translation is the place of giants in the OT!
From archeology we have found evidence about some of these cities. Lachish was a southern Amorite city which had a wall 29 feet thick. The walls of these cities had an occasional raised turret or tower. One can understand how the Israelites were overwhelmed when they saw these cities ( fortified BDB 130, KB 148, Qal PASSIVE PARTICIPLE means inaccessible ).
This hyperbole fortified to heaven is used in the same metaphorical sense as the names of the Ziggurats in Babylon (cf. Gen. 11:4).
The word (BDB 778 I) literally means longneckers. This refers to the giants (cf. Gen. 6).
SPECIAL TOPIC: TERMS USED FOR TALL/POWERFUL WARRIORS OR PEOPLE GROUPS (GIANTS)
NASB Do not be shocked, nor fear them
NKJV do not be terrified, or be afraid of them
NRSV Have no dread or fear of them
TEV Don't be afraid of those people
NJB Do not take fright, do not be afraid of them
The first VERB (BDB 791, KB 888, Qal IMPERFECT) means cause to tremble. In Aramaic it means to quiver and in Syriac to come upon accidently or violently (cf. Deut. 7:21; 20:3; 31:6).
The second VERB (BDB 431, KB 432, Qal IMPERFECT) means fear or awe. This is the common term for fear:
1. of enemies - Deut. 1:21, 29; 2:4; 3:2, 22; 7:18, 19; 20:1, 3; 31:6; Jos. 11:6
2. peoples of the earth fear the people of God - Deut. 28:10 (cf. Jos. 4:24); Jos. 9:24
3. Israel is to fear/awe/respect YHWH - Deut. 4:10; 5:5; 6:2, 13, 24; 10:12, 20; 13:11; 14:23; 17:13, 19; 19:20; 21:21; 25:18; 28:58; 31:12; Jos. 4:24
This is a powerful encouraging phrase expressing God's best gift-His personal presence and provision. Notice in Deut. 1:30 He goes ahead of them to battle (cf. Deut. 9:3); in Deut. 1:33 He goes ahead of them to lead them through the desert.
This is an example of holy war or herem (BDB 355, e.g., Deut. 2:24; 3:6; 7:2; 20:16-18; Jos. 6:17, 21; 8:26; 10:1, 28, 37; 11:12, 20-21). This is God's judgment on the Amorites/Canaanites for their sin, not just God favoring His people (cf. Gen. 15:16). God had given the peoples of Canaan many chances to repent, but they would not, so His judgment was upon them. God will also judge His own people when they take up these same Canaanite practices (i.e., the Assyrian and Babylonian exiles)! Here, God is telling His people not to fear but to trust Him because He was on their side (e.g., Deut. 3:22; 20:4; Jos. 10:14, 42; 11:5-6)!
Carry (BDB 669, KB 724, Qal PERFECT) can refer to physically bearing someone or something or sustaining someone. God as Father (i.e., Parent) is a wonderful biblical, personal family metaphor (cf. Deut. 8:5; 32:6; Exod. 4:22; Ps. 27:10; 68:5; 103:13; Pro. 3:12; Isa. 1:2; 63:16; Jer. 3:19; Hos. 11:1-4; Mal. 1:6; Acts 13:18). In the OT son is a corporate metaphor for YHWH's fatherhood for Israel, but it becomes individual to Davidic king and his special royal descendant (i.e., Messiah, Ps. 2:2, 7; Acts 13:33).
This includes God's special, personal presence and care from the call of Abraham ( Genesis 13) through the Exodus (Exodus - Numbers).
The VERB (BDB 52, KB 63, Hiphil PARTICIPLE) is a major theological term. It is the basis of the personal relationship central to the covenant.
)
God went before the people in a fire by night and cloud by day, which is known as the Shekinah cloud of glory (e.g., Exod. 13:21-22; 14:19, 24; 19:16-18; 20:21; 24:15, 18; 33:9-10; Lev. 16:2; Num. 9:15-23; 14:14; Ps. 78:14) This cloud symbolizes the presence or transportation of deity and is found throughout the Bible (e.g., 1 Kgs. 8:10, 12; Ezek. 1:4; Dan. 7:13; Matt. 24:30; 26:64; Acts 1:9-11; 1 Thess. 4:17; Rev. 1:7). He is coming on the clouds! See Special Topic: Coming On the Clouds
But as for you, turn around and set out for the wilderness by the way to the Red Sea.'
This same phrase, took an oath (BDB 989 KB 1396, Niphal IMPERFECT), was used when God committed Himself to a covenant relationship with Israel. Here He is committing Himself to the covenant consequence for disobedience-cursing. Notice that God's promise to Abraham was to succeeding generations, but the curse was only to one generation, which was the initial evil (i.e., unbelief in YHWH's promise of giving them Canaan) generation of the Exodus.
All of the men of military age (i.e., 20 years and up), who refused to follow YHWH's command and take the land, are punished and the people had to wander in the wilderness until their deaths (i.e., 38 years). The NT book of Hebrews, chapters 3-4, discusses this very issue of faithlessness.
Only the two spies who brought the positive report, Caleb (cf. Deut. 1:36) and Joshua (cf. Deut. 1:38), were excluded. Covenant disobedience results in covenant curses for Israel (cf. Deuteronomy 27-29) and Moses (cf. Deut. 3:26-27).
This is a recurrent phrase (cf. Exod. 3:8; Deut. 1:35; 3:25; 4:21, 22; 8:7, 20; Jos. 23:13). Good denoted (1) God's presence (i.e., God is good, Ps. 86:5; 100:5; 106:1; 107:1; 118:1, 29; 145:9; and also note the parallelism of Amos 5:4, 6, 14, 15) and (2) a land flowing with milk and honey (e.g., Exod. 3:8, 17; 13:5; 33:3; Num. 13:27; 14:8; 16:13, 14; Deut. 6:3; 11:9; 26:9, 15; 27:3; 31:20; Jos. 5:6).
The land which Caleb will capture and thereby inherit is located around Hebron. We think it is near the valley of Eshcol (cf. Jos. 15:13), where the giants lived!
This means wholeheartedly (BDB 569, KB 583, Piel PERFECT). It refers to one without mixed motives; Caleb loved YHWH with all his heart and followed Him. It is a metaphor of true devotion (e.g., Num. 14:24; 32:11-12; Jos. 14:8, 9, 14; 1 Kgs. 11:6). It is similar to the phrase, with all your heart and with all your soul (cf. Deut. 6:5; 10:12; 13:3; 30:2; 1 Kgs. 9:4; 11:4).
Moses was trying to blame the people for his own disobedience (cf. Deut. 3:26, just as Adam tried to do, cf. Gen. 3:12), but note Num. 20:7-13, 24; 27:14; Deut. 4:21.
The VERB angry (BDB 60, KB 72, Hithpael PERFECT) is from the NOUN for nostril or nose. Apparently it referred to (1) the flaring of the nostril as a physical sign of anger or (2) snorting a nasal sound. This term is used consistently for divine (anthropomorphic) anger (cf. Exod. 32:12; Deut. 1:37; 4:21; 9:8, 20; 2 Kgs. 24:20).
Another use of this word in connection to deity is the phrase, slow to anger, which emphasizes God's patience and longsuffering (e.g., Exod. 34:6; Num. 14:18; Neh. 9:17; Pro. 14:29).
The phrase, who stands before you, is a Hebrew idiom which refers to a leader. Joshua was the right-hand man of Moses and this may be a prophecy of his future leadership role.
This VERB (BDB 304, KB 302, Piel IMPERATIVE) means make strong (e.g., 3:28). YHWH Himself does this in Jos. 1:6, 7, 9, 18!
This promise goes back to the prophecies to the Patriarchs (e.g., Genesis 12, 15, 18, 26) about their descendants' possession of Canaan (e.g., 3:28; 31:7; Jos. 11:23).
This refers to Numbers 14:3, 31. Because of the adults disbelief God is telling them that their children surely would inherit the land just as He had promised.
Historically this is referring to the children who came out of Egypt. God did not hold them responsible until they were capable of covenant understanding and commitment.
In this text two sides/poles can be seen in:
1. I will give it to them (God's sovereignty, cf. Deut. 1:8)
2. They shall posses it (human choice and responsibility, cf. Deut. 1:8)
See Special Topic below.
SPECIAL TOPIC: THE AGE OF ACCOUNTABILITY
This seems to be a reference to the road called the King's Highway that ran beside the Gulf of Aqaba from Elath to Kadesh-barnea (cf. Num. 14:25; 20:17; 21:22). This does not refer to the Egyptian body of water crossed early in the Exodus, unless it means in the general direction of.
SPECIAL TOPIC: THE RED SEA
.
This is apparently consequence-related repentance. Theologically this shows that many times a lost opportunity, because of unbelief, cannot be regained. This context clearly shows that they were not obeying YHWH (cf. Deut. 1:43). This theological truth is the central focus of many of the OT historical narratives.
The key to victory was not their military strength, but the presence of YHWH (cf. Deut. 1:43).
Notice the parallel descriptions of Israel:
1. You would not listen - BDB 1033, KB 1570, Qal PERFECT
2. You rebelled against the command - BDB 598, KB 632, Hiphil IMPERFECT
3. Acted presumptuously - BDB 267, KB 268, Hiphil IMPERFECT
If Israel would have listened to YHWH earlier and done this very thing they would have successful, but by doing it now it shows their continual self-asserting waywardness!
This context clearly shows that obedience is integrally related to His covenant promises, presence, and power!
See Special Topic: The Pre-Israelite Inhabitants of Palestine.
crushed you
NKJV drove you back
NRSV beat you down
TEV chased you
NJB pursued you
The VERB (BDB 510, KB 507, Hiphil IMPERFECT) means to beat into pieces. This is recorded in Num. 14:45.
The ADJECTIVE was used of beating oil out of olives (cf. Exod. 29:40; Num. 28:5). It is used for the destruction of (1) the golden calf (cf. Deut. 9:21) and (2) of the smashing of idols (cf. Micah 1:7).
Seir refers to Edom.
NASB, NKJV,
NJB to Hormah
NRSV, TEV as far as Hormah
Hormah means place of the ban. The term (BDB 356) means devoted to destruction, which reflects Num. 21:3. It was originally called Zephath (cf. Jdg. 1:17). After the Israelites destroyed it, they renamed it devoted/destroyed to/for YHWH (like Jericho, Joshua 6-7). It was located in the tribal allocation of Simeon, northeast of Beersheba.
The PREPOSITION (BDB 723 III) implies that the Canaanites/Amorites chased the Israelites from Edom (Seir) to this area just northeast of Beersheba, where they totally defeated them! YHWH was not with His rebellious and presumptuous people!
The people wept outwardly, but God knew their hearts. It was sorrow based on consequences, not repentance.
It was not that God did not hear them, but He did not hearken unto them. He heard them, but said No. Sin always brings consequences, even forgiven sin!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the basic purpose of Deuteronomy?
2. Why are Sihon and Og mentioned here briefly when they are discussed fully in Deut. 2 and 3?
3. List the vital items concerned with the judicial system of Moses?
4. Where did the giants come from?
5. Why was God so angry at Israel?
6. Did Israel's repentance affect God's decision?