Numbers 13:11

Of the tribe of Joseph, namely, of the tribe of Manasseh, Gaddi the son of Susi.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Numbers 13:11. Of Joseph — The name of Joseph is elsewhere appropriated to Ephraim, here to Manasseh; possibly to aggravate the sin of the ruler of this tribe, who did so basely degenerate from his noble ancestor.

Matthew Henry's Concise Commentary

13:1-20 A memorable and melancholy history is related in this and the following chapter, of the turning back of Israel from the borders of Canaan, and the sentencing them to wander and perish in the wilderness, for their unbelief and murmuring. It appears, De 1:22, that the motion to search out the land came from the people. They had a better opinion of their own policy than of God's wisdom. Thus we ruin ourselves by believing the reports and representations of sense rather than Divine revelation. We walk by sight not by faith. Moses gave the spies this charge, Be of good courage. It was not only a great undertaking they were put upon, which required good management and resolution; but a great trust was reposed in them, which required that they should be faithful. Courage in such circumstances can only spring from strong faith, which Caleb and Joshua alone possessed.

Barnes' Notes on the Bible

A ruler - A comparison of the list with that of Numbers 13:1 :5 following shows that they were not the princes of the tribes, but heads of houses or families Numbers 12:4.

Of the names here given those of Joshua and Caleb alone are otherwise known to us.

Jamieson-Fausset-Brown Bible Commentary

3. those men were heads of the children of Israel—Not the princes who are named (Nu 10:14-16, 18-20, 22-27), but chiefs, leading men though not of the first rank.

Matthew Poole's Commentary

i.e. Of that part of the tribe of Joseph which is peculiarly called

the tribe of Manasseh, as the other part of it was called the tribe of Ephraim, Numbers 13:8. The name of Joseph is elsewhere appropriated to Ephraim, as Ezekiel 37:16,19 Re 7:8; here to Manasseh; possibly to aggravate the sin of the ruler of this tribe, who did so basely degenerate from his noble ancestor, Joseph.

Gill's Exposition of the Entire Bible

Of the tribe of Joseph, namely, of the tribe of Manasseh,

Gaddi the son of Susi. See Gill on Numbers 13:4.

Geneva Study Bible

Of the tribe of Joseph, namely, of the tribe of Manasseh, Gaddi the son of Susi.

EXEGETICAL (ORIGINAL LANGUAGES)

Numbers 13:11

Keil and Delitzsch Biblical Commentary on the Old Testament

Despatch of the Spies of Canaan. - Numbers 13:1. The command of Jehovah, to send out men to spy out the land of Canaan, was occasioned, according to the account given by Moses in Deuteronomy 1:22., by a proposal of the congregation, which pleased Moses, so that he laid the matter before the Lord, who then commanded him to send out for this purpose, "of every tribe of their fathers a man, every one a ruler among them, i.e., none but men who were princes in their tribes, who held the prominent position of princes, i.e., distinguished persons of rank; or, as it is stated in Numbers 13:3, "heads of the children of Israel," i.e., not the tribe-princes of the twelve tribes, but those men, out of the total number of the heads of the tribes and families of Israel, who were the most suitable for such a mission, though the selection was to be made in such a manner that every tribe should be represented by one of its own chiefs. That there were none of the twelve tribe-princes among them is apparent from a comparison of their names (Numbers 13:4-15) with the (totally different) names of the tribe-princes (Numbers 1:3., Numbers 7:12.). Caleb and Joshua are the only spies that are known. The order, in which the tribes are placed in the list of the names in Numbers 13:4-15, differs from that in Numbers 1:5-15 only in the fact that in Numbers 13:10 Zebulun is separated from the other sons of Leah, and in Numbers 13:11 Manasseh is separated from Ephraim. The expression "of the tribe of Joseph," in Numbers 13:11, stands for "of the children of Joseph," in Numbers 1:10; Numbers 34:23. At the close of the list it is still further stated, that Moses called Hoshea (i.e., help), the son of Nun, Jehoshua, contracted into Joshua (i.e., Jehovah-help, equivalent to, whose help is Jehovah). This statement does not present any such discrepancy, when compared with Exodus 17:9, Exodus 17:13; Exodus 24:13; Exodus 32:17; Exodus 33:11, and Numbers 11:28, where Joshua bears this name as the servant of Moses at a still earlier period, as to point to any diversity of authorship. As there is nothing of a genealogical character in any of these passages, so as to warrant us in expecting to find the family name of Joshua in them, the name Joshua, by which Hosea had become best known in history, could be used proleptically in them all. On the other hand, however, it is not distinctly stated in the verse before us, that this was the occasion on which Moses gave Hosea the new name of Joshua. As the Vav consec. frequently points out merely the order of thought, the words may be understood without hesitation in the following sense: These are the names borne by the heads of the tribes to be sent out as spies, as they stand in the family registers according to their descent; Hosea, however, was named Joshua by Moses; which would not by any means imply that the alteration in the name had not been made till then. It is very probable that Moses may have given him the new name either before or after the defeat of the Amalekites (Exodus 17:9.), or when he took him into his service, though it has not been mentioned before; whilst here the circumstances themselves required that it should be stated that Hosea, as he was called in the list prepared and entered in the documentary record according to the genealogical tables of the tribes, had received from Moses the name of Joshua. In Numbers 13:17-20 Moses gives them the necessary instructions, defining more clearly the motive which the congregation had assigned for sending them out, namely, that they might search out the way into the land and to its towns (Deuteronomy 1:22). "Get you up there (זה in the south country, and go up to the mountain." Negeb, i.e., south country, lit., dryness, aridity, from נגב, to be dry or arid (in Syr., Chald, and Samar.). Hence the dry, parched land, in contrast to the well-watered country (Joshua 15:19; Judges 1:15), was the name given to the southern district of Canaan, which forms the transition from the desert to the strictly cultivated land, and bears for the most part the character of a steppe, in which tracts of sand and heath are intermixed with shrubs, grass, and vegetables, whilst here and there corn is also cultivated; a district therefore which was better fitted for grazing than for agriculture, though it contained a number of towns and villages (see at Joshua 15:21-32). "The mountain" is the mountainous part of Palestine, which was inhabited by Hittites, Jebusites, and Amorites (Numbers 13:29), and was called the mountains of the Amorites, on account of their being the strongest of the Canaanitish tribes (Deuteronomy 1:7, Deuteronomy 1:19.). It is not to be restricted, as Knobel supposes, to the limits of the so-called mountains of Judah (Joshua 15:48-62), but included the mountains of Israel or Ephraim also (Joshua 11:21; Joshua 20:7), and formed, according to Deuteronomy 1:7, the backbone of the whole land of Canaan up to Lebanon.