And the LORD heard the voice of your words, and was wroth, and swore, saying,
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EXPOSITORY (ENGLISH BIBLE)Was wroth, and sware.—See Psalm 95:11, “I sware in my wrath, that they should not enter into my rest.”
The following verses to the end of the chapter give a condensed account, the fuller one being in Numbers 13-14, of the occurrences which led to the banishment of the people for 40 years into the wilderness.The voice of your words, to wit, your murmurings, your unthankful, impatient, distrustful, and rebellious speeches and carriages.
and was wroth, and sware; by his life, himself; see Numbers 14:28,And the LORD heard the voice of your words, and was wroth, and sware, saying,
EXEGETICAL (ORIGINAL LANGUAGES)34. the voice of your words] So Deuteronomy 1:28 and not elsewhere.
34. and was wroth] Heb. wayyiḳṣoph, Deuteronomy 9:19 and twice in P, but not elsewhere of God in Pent. The causative form to provoke God only in Deuteronomy 9:7 f., Deu 9:32.
and sware] See on Deuteronomy 1:8.
34–40. God’s Anger and Judgements
Provoked by the people’s words (Deuteronomy 1:34) God swore none should see the good land (Deuteronomy 1:35) but Kaleb, son of Yephunneh; because he had fully followed Jehovah, to him and his children it should be given (Deuteronomy 1:36). Even with Moses was God angry for the people’s sake, saying, Thou shalt not come in thither (Deuteronomy 1:37); Joshua shall lead Israel to their heritage (Deuteronomy 1:38); and the people’s children possess it (Deuteronomy 1:39). Those addressed must turn back into the wilderness towards the Red Sea (Deuteronomy 1:40).—The parallel account, Numbers 14:10 a – Numbers 14:39, is divided (somewhat precariously) between JE and P. In Jeremiah , Deuteronomy 1:11-24; Deuteronomy 1:31 (?) Jehovah asks how long the people are to despise Him. He will smite and disinherit them, making of Moses himself a greater nation. Moses argues that other peoples will then say Jehovah is unable to carry Israel to the Land; and pleads His revealed mercy. Jehovah pardons, yet decrees that all who have seen His power but have not obeyed shall perish: only Kaleb who hath fully followed and his seed shall possess it, also the people’s little ones shall be brought in. In P, Deuteronomy 1:10 a, Deuteronomy 1:26-30; Deuteronomy 1:32-39 a, the divine glory descends on the tent of meeting and Jehovah asks how long He is to bear with this evil congregation whose murmuring He has heard. All from 20 years old and upwards shall perish except Kaleb and Joshua. This sentence is then expanded, and the spies who have brought an evil report are struck with the pestilence.
All these accounts agree in attributing to the people’s unbelief, after the report of the spies, a sentence of death on the adult generation, characteristically defined by P. The differences are (1) the usual distinctions of language (see notes below); (2) D and P omit Moses’ argument given by JE; P substitutes the descent of the glory of God; (3) JE and D except Kaleb front the doom, P Kaleb and Joshua (but an addition to D Deuteronomy 1:37-38 also excepts Joshua); (4) P alone (as usual) associates Aaron with Moses; (5) the addition to D extends God’s anger to Moses for the people’s sake; JE, on the contrary, declares God will make of Moses a greater people; while P (see on Deuteronomy 1:37) attributes Moses’ exclusion from the land to his own sin on an occasion 37 years after the present episode. Part of the analysis of Numbers 14 being precarious and the integrity of Deuteronomy 1:36-39 being doubtful we cannot say whether these differences of fact are reconcilable. Yet their coincidence with the distinctions of style and religious feeling among the three documents cannot be ignored; and the probability remains that here as elsewhere we have more or less independent traditions of the same event. Since Calvin, who in his harmony of the four last Bks of the Pent. removes Deuteronomy 1:37-38 from its context to a connection with Numbers 20:1-13, the explanation has been offered that the deuteronomic. passage is not chronological; but even this arbitrary act of literary criticism does not meet the difficulty of the statement that Jehovah was angry with Moses for the people’s sake.Verse 34. - And the Lord heard the voice of your words, and he was wroth, and sware, etc. (comp. Numbers 14:21-24). Joshua 2:9), viz., through their report (Numbers 13:28-29, Numbers 13:31-33), the substance of which is repeated here. The expression בּשּׁמים, "in heaven," towering up into heaven, which is added to "towns great and fortified," is not an exaggeration, but, as Moses also uses it in Deuteronomy 9:1, a rhetorical description of the impression actually received with regard to the size of the towns.
(Note: "The eyes of weak faith or unbelief saw the towns really towering up to heaven. Nor did the height appear less, even to the eyes of faith, in relation, that is to say, to its own power. Faith does not hide the difficulties from itself, that it may not rob the Lord, who helps it over them, of any of the praise that is justly His due" (Schultz).)
"The sons of the Anakims:" see at Numbers 13:22.
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