Deuteronômio 1
Warren Wiersbe · Citado em PreceptAustin
Deuteronômio 1
Wiersbe - Why did the Lord have the Jews tarry so long at Sinai? He wanted to give them His law and teach them how to worship. The Lord didn’t give Israel His law to save them from their sins, because “by the works of the law shall no flesh be justified” (Gal. 2:16+). Under the Old Covenant, people were saved by faith just as sinners are today (Ro 4:1–12; Gal. 3:22+; Heb. 11). The law reveals the sinfulness of man and the holy character of God. It explained what God required of His people if they were to please Him and enjoy His blessing. The civil law allowed Israel to have an orderly and just society, and the religious laws enabled them to live as the people of God, set apart from the other nations to glorify His name. The Law also prepared the way for the coming of Israel’s Messiah (Gal. 4:1–7), and the various tabernacle furnishings and ceremonies pointed to Jesus. (Be Equipped) Norman Geisler - DEUTERONOMY 1:6ff—How could any from the former generation be present when they all died in the wilderness? PROBLEM: According to Numbers 26:64–65, all the unbelieving generation of Israelites died in the wilderness, with “not a man of those who were numbered by Moses” remaining to go into the Promised Land. However, when Moses spoke to the people at the end of the wanderings he referred repeatedly to their being witnesses to what happened before the wanderings (cf. Deut. 1:6, 9, 14; 5:2, 5; 11:2, 7). SOLUTION: First of all, in Deuteronomy, Moses is addressing the nation as a nation and, therefore, may not be making a distinction between individuals in the earlier period as opposed to those in the later period. Second, there were a large number of women present who had personally remembered the things to which Moses referred. Third, both the Levites and those who were under 20 years of age before the 40 years were exempt from the general pronouncement that none of the men would enter the Promised Land (Num. 26:64). So also were Joshua and Caleb, who had been faithful spies (Num. 32:12). So there were plenty of people present who could witness to what Moses was saying, even though a whole generation of men (above the age of 20) had perished in the wilderness, as God had said. (When Critics Ask) Deuteronomy 1:7 'Turn and set your journey, and go to the hill country of the Amorites, and to all their neighbors in the Arabah, in the hill country and in the lowland and in the Negev and by the seacoast, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates. To the hill country of the Amorites: Ge 15:16-21 Ex 23:31 Nu 34:3-12 Jos 24:15 Am 2:9 in the Arabah: De 11:11 Jos 10:40 11:16,17 the great river, the river Euphrates: De 11:24 Jos 1:4 2Sa 8:3 1Ch 5:9 18:3 Deuteronomy 1 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 15:16-21+ “Then in the fourth generation they will return here, for the iniquity of the Amorite is not yet complete.” 17 It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces. 18 On that day the LORD made a covenant with Abram, saying, “To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates: 19 the Kenite and the Kenizzite and the Kadmonite 20and the Hittite and the Perizzite and the Rephaim 21 and the Amorite and the Canaanite and the Girgashite and the Jebusite.” Exodus 3:8+ “So I have come down to deliver them from the power of the Egyptians, and to bring them up from that land to a good and spacious land, to a land flowing with milk and honey, to the place of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite. Click to enlarge - from the Holman Bible Atlas (digital book; Hardcover) copyright © 1998 B&H Publishing Group, used by permission, all rights reserved. This is one of the best resources for Bible maps. Please do not reproduce this map on any other webpage. Thank you. GOD COMMANDS ISRAEL TO GO TO THE PROMISED LAND Turn (break camp) and set your journey, and go - NET - "Get up now, resume your journey, heading for...." "It is time to break camp and move on. Go to the hill country (Dt 1:7NLT). Israel had been camped for 11-12 months at Mt Horeb (Sinai) (compare Ex 19:1+ with Nu 10:11+). Yahweh then issued 3 commands for the nation to move out from Mt Horeb (Sinai). The first is a command to turn which is translated in the Septuagint with epistrepho commanding the nation to literally turn around. One gets the picture of the nation focused on the mountain (Horeb), and Yahweh commanding them to turn around so that they could move out from the mountain to the Promised Land. They needed a fresh vision, specifically God's vision. Their perspective was no longer to be the mountain but the Promised Land. THOUGHT - Yahweh's commands remind me of the God's commands to believers to get a "fresh perspective," a heavenly vision instead of an earthly vision, Paul writing "Therefore if (SINCE) you have been raised up with Christ, keep seeking (present imperative see our need to depend on the Holy Spirit to obey) the things above, where Christ is, seated at the right hand of God. 2 Set your mind (present imperative - keep setting your mind) on the things above, NOT on the things that are on earth." (Col 3:1-2+) In Php 3:20-21+ Paul writes that "our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; Who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself." (See discussion of Vertical Vision) Set (nasa) is the same verb used in Nu 10:12 ("Israel set out [nasa] on their journeys") when Israel initially departed from Mt Horeb (Sinai). The idea of set (nasa) is of pulling up the tent pegs (cf Isa 33:20) in preparation for "moving" one's tent and property to another place; thus it lends itself naturally to the general term of "journeyed." (THOUGHT - Dear follower of Christ, don't set your "tent pegs" too deeply in this fallen world for it is not your home and you will soon leave for home. Be ready!) Set (nasa) is used repeatedly (42 times!) in Numbers 33 (translated "journeyed" in Nu 33:3,5-37,41-48). The last use of set (nasa) in Numbers 33 is in Numbers 33:48+ which says Israel "journeyed (nasa) from the mountains of Abarim and camped in the plains of Moab by the Jordan opposite Jericho." In sum, Numbers 33 summarizes the movement of Israel from Mt Sinai to their present site in the plains of Moab, where Moses now gives this first discourse. Set in the Septuagint is the verb apairo which is a command in the aorist imperative commanding Israel to "go on a journey, depart, leave." (apairo is also used to translate all the uses of nasa in Nu 33:3,5-37,41-48) Go in the Septuagint is the verb eisporeuomai which literally means to go in, and this to enter into an area, in this case a command to enter into the Promised Land. Obedience will bring blessing. Disobedience will bring disappointment! Moses then mentioned the topological divisions of the Promised Land, beginning in the north and moving toward the south. These boundaries were also described in Nu 34:1-15+. Lebanon to the north marked the northwestern boundary on the coast. The northeast boundary of the Promised Land was the Euphrates River. This is the land Yahweh had promised to Abraham when he cut covenant with him (SEE Abrahamic versus Mosaic Covenants) Moses recording that On that day the LORD made a covenant with Abram (LATER CHANGED TO ABRAHAM), saying, “To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates: 19 the Kenite and the Kenizzite and the Kadmonite 20 and the Hittite and the Perizzite and the Rephaim 21 and the Amorite and the Canaanite and the Girgashite and the Jebusite.” (Genesis 15:18-21+) Jack Deere comments that "These boundaries (Dt 1:7; cf. Dt 11:24; Ex. 23:31) go beyond the territory that Israel ever actually possessed. Though David's and Solomon's empires extended to the Euphrates River (cf. 2 Sa 8:3; 1 Ki 4:21), many of the peoples in that territory were subjects only by paying tribute; they were not conquered by Israelites so the land was not fully possessed by them. (Bible Knowledge Commentary) Eugene Merrill has an additional note - The command to occupy the land as far as the Euphrates is in line with the promises to the patriarchs (Ge 15:18) and Moses's previous statements to Israel (Exod 23:31; cf. also Deut 11:24; Josh 1:4). Historically, David may have controlled Aram as far as the Euphrates (2 Sam 8:3), and Solomon certainly did (1 Kgs 4:21, 24; 2 Chr 9:26; Ps 72:8). Eschatological texts speak of Messiah's dominion extending to the Euphrates (Zech 9:10). The territorial assignments of the tribes under Joshua are, however, limited to Palestine proper (Josh 13:8-19:48), and Israel in the end times also seems to find its primary locus there (Ezek 47:13-48:29). Palestine, thus, will be the center of a future messianic kingdom, which will extend secondarily as far as the Euphrates. (Cornerstone Biblical Commentary) The borders of the Land were now specified and described the Land as from the Mediterranean Sea in the west to the Euphrates River in the east, from the land in the south the Negev to Lebanon in the north. The promised land would include most of modern Palestine and Syria! To the hill country of the Amorites (see "Related Resources" below) - Eugene Merrill says that "The “hill country of the Amorites” refers to the interior of Canaan (PRESUMABLY THAT PART WEST OF THE JORDAN) and the Transjordan (THIS IS EAST OF JORDAN), an area inhabited by the Amorites since at least 1800 B.C." Nu 13:29 described "the Amorites are living in the hill country." (New American Commentary – Volume 4: Deuteronomy) And to all their neighbors in the Arabah - The Jordan rift valley (SEE AREA BETWEEN SEA OF GALILEE AND DEAD SEA) which extends southward and includes the Arabah (to the south of the Dead Sea in the map above) In the hill country and in the lowland and in the Negev (Negeb) - The lowland is the Hebrew word Shephelah. Enlarge the map above to see this region. Just to the south is the Negev, the dry wasteland stretching south from Beersheba to the wilderness of Zin. And by the seacoast, the land of the Canaanites, and Lebanon - See the coastal plain on the map above. This area extends from Egypt to Lebanon. Merrill - The “land of the Canaanites” speaks of the valleys and plains, especially those of Jezreel to the north, that remained in Canaanite control well into the time of the Israelite judges (Judg 4:1–3). (New American Commentary – Volume 4: Deuteronomy) As far as the great river, the river Euphrates - Here we see a clear description of the Land promised to Israel. Related Resources: Who were the Amorites? | GotQuestions.org Who were the Canaanites? | GotQuestions.org Deuteronomy 1:8 '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.' which: Ge 12:7 Ge 13:14-15 Ge 15:16-18 Ge 17:7-8 Ge 22:16-18 Ge 26:3-4 Ge 28:13-14 Deuteronomy 1 Resources - Multiple Sermons and Commentaries Related Passages: These passages all repeat God's promise in the Abrahamic Covenant Genesis 12:7 The LORD appeared to Abram and said, “To your descendants I will give this land.” So he built an altar there to the LORD who had appeared to him. Genesis 13:14-15 The LORD said to Abram, after Lot had separated from him, “Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward; 15 for all the land which you see, I will give it to you and to your descendants forever. Genesis 15:16-18 “Then in the fourth generation they will return here, for the iniquity of the Amorite is not yet complete.” 17 It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces. 18 On that day the LORD made a covenant with Abram, saying, “To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates: Genesis 17:7-8 “I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you. 8“I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.” Genesis 22:16-18 and said, “By Myself I have sworn, declares the LORD, because you have done this thing and have not withheld your son, your only son, 17 indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of their enemies. 18“In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” Genesis 26:3-4 Sojourn in this land and I will be with you and bless you, for to you and to your descendants I will give all these lands, and I will establish the oath which I swore to your father Abraham. 4“I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by your descendants all the nations of the earth shall be blessed; Genesis 28:13-14 And behold, the LORD stood above it and said, “I am the LORD, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants. 14“Your descendants will also be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south; and in you and in your descendants shall all the families of the earth be blessed. THE ABRAHAMIC COVENANT: GOD PROMISES ISRAEL THE LAND See (raah) is a command (in Septuagint it is idete in aorist imperative = "Just do it!" "Do not delay!") which conveys a sense of urgency. Look (NET) or Behold (ASV) it is time to make a decision.Remember this Moses' review was the command initially given to the rebellious generation now dead, but it repeated here in order to arrest the attention of the second generation so they don't make the same mistake! Eugene Merrill - Occupation of the land was not an option but an edict. In two staccato-like commands, Yahweh had said "go in" and "occupy"! Justification for the people's taking this mandatory action was the fact that the land was already theirs by promise to the patriarchs (Gen 15:18-21; 17:9; 26:3-4). No permission was needed from its occupants nor was any apology to them expected as a result of conquest, for they were squatters on land already belonging to Israel by divine oath (1:8). ((Cornerstone Biblical Commentary) I have placed the land before you go in and possess (yarash) the land - I have placed = "I have already given the land." (NET) NLT has "I am giving all this land to you!" Yahweh had given the first generation of Israelites three more very specific commands. As the next phrase says Jehovah had made a promise to give the Land to the descendants of the patriarchs, the original recipients of the covenant promises. (See the Related Passages above). In the Septuagint the verb placed is translated with paradidomi which conveys the meaning of giving something (or someone) over to the power of another. In this context paradidomi describes God's deliverance of the pagan occupants of the Promised Land being given over to the power of the Israelites. Recall the promise in Genesis 15:16+ that "Then in the fourth generation they (ISRAEL) will return here (PROMISED LAND), for the iniquity of the Amorite is not yet complete." In other words the pagans were not innocent, but had been given over 400 years to fill up their sins and that time had come to fruition. Merrill - Yahweh the Great King owns all the earth, and it is his to bestow upon his peoples as he wishes. His people, therefore, were not about to take the land of other people but to receive the land as a gift from its divine owner, coming into their own rightful claim as vassals who work the royal estate of the Lord their God (cf. Dt 1:39; 3:20; 10:11; Josh 1:15; 21:43). (New American Commentary – Volume 4: Deuteronomy) John
Deuteronômio 1
Wiersbe - It has well been said that faith is not believing in spite of evidence—that's superstition—but obeying in spite of circumstances and consequences. How much more evidence did the people need that their God was able to defeat the enemy and give them their land? Hadn't He defeated and disgraced all the false gods of Egypt, protected Israel, and provided for them on their pilgrim journey? God's commandment is always God's enablement, and to win the victory, His people need only trust and obey. (Be Equipped) John Maxwell - Every great accomplishment begins with vision. We have to see it before we can seize it. Our vision is the picture of what we can be one day. Yet Moses realized vision is not enough—it must be combined with venture. Vince Abner said, “It is not enough to stare up the steps; we must step up the stairs.” Therefore Moses exhorted the people to “go up and possess” the land (v. 21). This great leader also understood that many people see the obstacles but not the objective. Not wanting this to happen, he added, “Do not fear or be discouraged.” All great leaders look beyond the obstacles to the objective. Napoleon saw Italy but not the Alps. George Washington saw the Hessians at Trenton. A man of smaller stature would have seen the Delaware River choked with ice. These men were each committed to a goal. If they had to endure hardships to reach their goals, so be it. Their final destinations were worth the inconvenience of getting there. Often the Christian community feels that the ability to see an obstacle is the mark of maturity and insight. Usually, problems are the easiest things to see. The sad truth is that many of us look for problems, then use them as an excuse to stay right where we are. God wants men and women who see beyond the difficulties and who give encouragement to those facing challenges. (Preacher's Commentary) Do not fear (yare) or be dismayed (chathath) - (See this repeated in Dt 1:29+) - Fear God and you will not fear men! Yahweh encouraged them, for He knew the task to them was daunting from a human perspective and that they would be prone to fear and be dismayed if they took their eyes off of (invisible) Jehovah and instead looked at their (visible) adversaries. The task was humanly IMpossible but it was HIM-possible, because God is the God of the IMPOSSIBLE and "not is to difficult for Him" (Jer 32:17+). And beloved, He is the same today as He was yesterday (Heb 13:8+), and He is sufficient for whatever humanly impossible task He has called you to undertake. "See...go...possess" it trusting in His power and provision. Rich Cathers - Don’t be afraid. Keep in mind, God will say the same thing 40 years later, but by that time they’re ready to listen. Fear and dismay are frequently found in the OT - (Deut 31:8; Josh 8:1; 10:25; 1 Sa 17:11; 1 Chr 22:13; 28:20; 2 Chr 20:15, 17; 32:7; Jer 23:4; 30:10; 46:27; Ezek 2:6; 3:9). Merrill says they "create a stock expression conveying the idea, in the positive, of complete confidence in the Lord and his ability to save." ( (Ibid) The instruction do not fear is instructive, because Israel had just been brought safely through a great and terrible (fearful) wilderness. They had just experienced the power and provision of Jehovah to conquer their fear of the desert. With the background of this positive experience Yahweh says do not fear the adversaries in the Land you are going to possess. However, they quickly forgot God's past deliverances and as the story unfolds they begin to fear moving forward (aka "faithless fear"). In addition they failed to heed the instruction to not be dismayed. They subsequently became dismayed, for dismayed means to be caused to lose enthusiasm or resolution, becoming disillusioned and discouraged. Fear is a major theme in Deuteronomy - The fear of man brings a snare, but he who trusts in the LORD will be exalted. (Pr 29:25) Negative - do not fear men - Dt 1:17 Dt 1:21 Dt 1:29 Dt 3:2 Dt 3:22 Dt 7:18, 19, Dt 11:25, Dt 18:22 Dt 20:1 Dt 20:3 Dt 28:60 Dt 31:6, Dt 31:8 Positive - fear God = Dt 4:10, 5:29, 6:2, 13, 24 Dt 8:6 Dt 10:12, 20, Dt 13:4, 11, Dt 14:23, Dt 17:13, Dt 17:19, Dt 19:20 Dt 21:21 (Dt 25:18) Dt 28:10, Dt 28:58 Dt 31:12, 13 ILLUSTRATION - A shoe salesman was sent to a remote part of the country. When he arrived, he was dismayed because everyone went around barefooted. So he wired the company, “No prospect for sales. People don’t wear shoes here.” Later another salesman went to the same territory. He too immediately sent word to the home office. But his telegram read, “Great potential! People don’t wear shoes here!” The Promise land! The covenant keeping God made a promise to Abraham which was about to be fulfilled. Oh, so close! Not Fear but Faith The Lord is with us. Do not be afraid of them. Numbers 14:9 Today's Scripture: Numbers 13:25–14:9 “My husband was offered a promotion in another country, but I feared leaving our home, so he reluctantly declined the offer,” my friend shared with me. She explained how apprehension over such a big change kept her from embracing a new adventure, and that she sometimes wondered what they missed in not moving. The Israelites let their anxieties paralyze them when they were called to inhabit a rich and fertile land that flowed “with milk and honey” (Ex. 33:3). When they heard the reports of the powerful people in large cities (Num. 13:28), they started to fear. The majority of the Israelites rejected the call to enter the land. But Joshua and Caleb urged them to trust in the Lord, saying, “Do not be afraid of the people in the land” for the “Lord is with us” (14:9). Although the people there appeared large, they could trust the Lord to be with them. Loving Father, may I not let my fear stop me from following You, for I know that You will always love me and will never leave me. Fear can paralyze but faith propels us to follow God. Related Resources: How To Handle Fear-Pt 1 How to Handle Fear-Pt 2 How To Handle Fear-Pt 3 How to Handle Fear-Pt 4 Dismayed (discouraged)(02865)(chathath) basically refers to breaking or shattering like a boe (Jer 51:56) or ground cracked by drought (Jer 14:4). This idea of shattering is used figuratively of God shattering nations (Isa 7:8). It can also mean to fright or terrify (Isa 30:31, Job 7:14) Standing in awe of God's Name (Mal 2:5). Summary - to be shattered, be dismayed, be broken, be abolished, be afraid. In Hiphil to cause to be dismayed, to terrify, to shatter. Vine - The word is used approximately 50 times in the Hebrew Old Testament and occurs for the first time in Deut. 1:21 as Moses challenged Israel: "Do not fear or be dismayed" (rsv, neb, "afraid"; kjv, jb, "discouraged"). As here, ḥātat is often used in parallelism with the Hebrew term for "fear" (cf. Deut. 31:8; Josh. 8:1; 1 Sam. 17:11). Similarly, ḥātat is frequently used in parallelism with "to be ashamed" (Isa. 20:5; Jer. 8:9).An interesting figurative use of the word is found in Jer. 14:4, where the ground "is dismayed [kjv, "chapt"], for there was no rain." The meaning "to be shattered" is usually employed in a figurative sense, as with reference to the nations coming under God's judgment (Isa. 7:8; Isa. 30:31). The coming Messiah is to "shatter" or "break" the power of all His enemies (Isa. 9:4). (Vine's Expository Dictionary of Old Testament and New Testament Words) NIDOTTE - 1. With regard to fear, חָתַת is common in a prohibition from a deity. The double prohibition, “Do not be afraid; do not be discouraged” (אַל־תַּעֲרֹץ וְאַל־תֵּחָת or אַל־תִּירָא וְאַל־תֵּחָת) occurs 12×. The principle behind such a prohibition is the sure promise of God’s presence in reality: “The LORD himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged” (Deut 31:8; cf. Josh 1:9; 1 Chron 28:20). Similarly, the reality of God’s presence is associated with the bestowal of prosperity and security upon his people, “Do not fear, O Jacob my servant; do not be dismayed, O Israel. I will surely save you out of a distant place, your descendants from the land of their exile. Jacob will again have peace and security, and no one will make him afraid” (Jer 46:27; cf. Deut 1:21; 1 Chron 22:13; Jer 30:10). The reality of God’s presence assures success in battle; even more Yahweh himself is fighting for his people, “You will not have to fight this battle. Take up your positions; stand firm and see the deliverance the LORD will give you, O Judah and Jerusalem. Do not be afraid; do not be discouraged. Go out to face them tomorrow, and the LORD will be with you” (2 Chron 20:17; cf. Josh 8:1; 10:25; 2 Chron 20:15; 32:7). Similar prohibitions using חָתַת occur in Isa 51:7; Jer 1:17 (2×, q. and hi.); 10:2; 23:4; Ezek 2:6; 3:9. If the sure promise of Yahweh’s presence is of great comfort to his people, then the lack thereof indeed becomes a reason for great terror to his enemies: “ ‘Their stronghold will fall because of terror; at the sight of the battle standard their commanders will panic,’ declares the LORD, whose fire is in Zion, whose furnace is in Jerusalem” (Isa 31:9; cf. 31:4). On the other hand, the enemies of Yahweh are known to be a source of terror for the people of God during periods of weakness and defeat (1 Sam 17:11; Job 31:34, hi.). Thus far חָתַת has been used to express the negative aspect of terror, typically associated with fear. It is, however, on one occasion used to depict the positive aspect of reverent awe associated with wonderment, the object of which is the living God: “My covenant was with him, a covenant of life and peace, and I gave them to him; this called for reverence and he revered me and stood in awe of my name” (Mal 2:5, ni.). 2. The root חָתַת is also used to characterize a terrible condition or dreadful situation. In such instances it is most frequently employed to describe the destruction associated with war and battle in the context of judgment. The translation “shattered” is typically chosen to express this nuance: “Raise the war cry, you nations, and be shattered! Listen, all you distant lands. Prepare for battle, and be shattered! Prepare for battle, and be shattered!” (Isa 8:9; cf. 1 Sam 2:10; Isa 7:8; 30:31; Jer 48:1, 20; 49:37; 50:2; 51:56; Obad 9; Hab 2:17). The idea of extensive and even total devastation lies behind the use of חָתַת in this context. Thus, any word or phrase expressing such an idea may be appropriately applied. The effects of famine are described by the same term (Jer 14:4). People are devastated in their spirit when confronted with a hostile force of superior capability: “Their people, drained of power, are dismayed and put to shame” (2 Kgs 19:26; cf. Isa 20:5; 37:27). (NIDOTTE) Andrew Bowling - The basic idea is "to be broken" from which other abstract and secondary ideas are derived such as "be abolished" or "be in panic." Four ranges of meanings are attested for this word and its derivatives: 1) literal breaking, 2) abstract destruction, 3) demoralization, and 4) terror. Both Qal and Niphal forms of the verb are stative. Both may refer either to being broken or to derived ideas such as fearing or being demoralized. They can be slightly distinguished in that the secondary significance of the Qal form refers to the broader idea of demoralization or dismay in general while the Niphal form has clearly assumed the meaning of "to fear." For the Qal form, literal breaking is indicated in describing the "cracked" condition of land under drought (ASV Jeremiah 14:4; RSV "dismayed"). The "destruction" of Misgab (Jeremiah 48:1, RSV "fortress" for "misgab") may preserve the root meaning. However, most of its usages refer to secondary meanings. It describes the terror or panic of military leaders whose courage has been broken (Isaiah 31:9). With the broader meaning of demoralized," usually translated "dismayed," it may describe defeated nations (Isaiah 20:5; Jeremiah 48:20, 39), gods of defeated nations (Jeremiah 50:2) or classes of people (Jeremiah 8:9). In harmony with its meaning, the typical parallel for the Qal form of this verb is bôsh "to be ashamed" as in most examples cited above. Demoralization, stemming from frustration, may be expressed by this verb as applied to Job's three friends after they gave up arguing with Job (Job 32:15). The Niphal signifies breaking or destruction in reference to people: Ephraim is shattered (Isaiah 7:8), and God's enemies will be broken to pieces (1 Samuel 2:10). However, God's righteousness shall never be broken (Isaiah 51:6). The meaning "to fear" is several times attested in passages where the Niphal parallels other terms for "fearing." It describes the terror of the Hebrew army at Goliath's challenge (1 Samuel 17:11) and it appears in the negative command not to fear (Deut. 1:21; Joshua 8:1). Like other verbs of fearing (cf. yārēʾ and pāḥad) it can refer to awe or reverence as in revering God's name (Malachi 2:5). Other derived stems develop the meanings noted above. The Piel is causative, "You terrified me" (Job 7:14; note: most authorities regard the Piel of Jeremiah 51:56 as a textual error and translate it passively or statively, "bones are broken"). The Hiphil is causative, meaning "to break" (Isaiah 9:4 [H 3]; "hast broken") and "to terrify" (Job 31; Job 34; note also the difficult passage, Habakkuk 2:17). (Theological Wordbook of the Old Testament) Complete Biblical Library Chāthath occurs fifty-six times in the OT, the majority of those being in the prophets (thirty-seven). The central concept it presents in Semitic thought is "to be broken." From that concept, derivative abstractions and related ideas are conveyed, for example; "to be afraid" or "to be beaten down." Hebrew employs the verb exclusively to mean "to be terrified" or "to be dismayed." "To be dismayed" includes two ideas: fear and despair. The word has a rich history in the Semitic language system. In Akkadian, hatu means "to crush or strike down the land of an enemy through disease." The root, ht, appears in the Ugaritic epic, Kirta, and gives the idea of being "broken." Related roots are found in Arabic, all denoting "brokenness" or "death"; Jewish Aramaic, "break"; and Syriac, as the stem is a Hebrew loan word in the latter two languages. These latter two languages in fact borrow from the Hebrew term. Grammatically, chāthath occurs in various types of verbs (Qal, Niphal, Piel and Hiphil) roots. The Niphal form indicates "destruction" or "breaking" with respect to people (cf. Isa. 7:8; 1 Sam. 2:10). Demoralization, or dismay, in the form of fear is also present in this root (e.g., Deut. 1:21; Josh. 1:9; 8:1; 1 Sam. 17:11, where the army of the Israelites was terrified at Goliath's arrogant challenge). The occurrence of chāthath in the Piel and Hiphil denote causation. Job 7:14 reads "You terrified me with dreams," i.e., "You caused me to be afraid." The Hiphil means "to break" and "to terrify" (Isa. 9:4; Jer. 1:17). Gesenius -חָתַת (1) prop. to break (kindred to other onomatopoetic roots, כָּתַת, פָּתַת; כָּתַשׁ, פָּתַשׁ هَدَّ), see Niphal, Piel, Hiphil. In Kal only (2) intrans. to be broken, specially to be broken down with fear, to be confounded. (Many verbs which signify breaking are applied to fear, as שָׁבַר Job 41:16 Arab. فرق, ىَسَرَ, هَدَّ Schult. Opp Min. p. 93. As those who are seized with great terror or fear strike their knees together as if they were broken, fie brechen zufammen.) Job 32:15; Isaiah 20:5, 37:27 Jeremiah 8:9, 14:4 48:1, 20 Jeremiah 48:20, 39 Jeremiah 48:39, 50:2, 36 Jeremiah 50:36. Often connected with the verb בּוֹשׁ. Niphal נִחַת (which is identical in form with Piel and Niphal of the verb נָחַת), fut. יֵחַת, pl. יֵחַתּוּ (1) pass. of Kal No. 1, to be broken, of a dominion, Isaiah 7:8 of justice, or the salvation of God, Isaiah 51:6. (2) i.q. Kal No. 2, to be broken down with fear, to be confounded. Often with the synonym יָרֵא, as Deuteronomy 31:8, לֹא תֵחַת, לֹא תִירָא “fear not, neither be confounded;” Deuteronomy 31:8; Joshua 1:9, 8:1 10:25. Followed by מִפְּנֵי before the person, Jeremiah 1:17; Ezekiel 2:6, 3:9 מִן before the thing, for fear of which one flies (compare מִן No. 2, a), Isaiah 30:31, 31:4 Jeremiah 10:2. To the former, as to sense, belongs Malachi 2:5, מִפְּנֵי שְׁמִי נִחַת הוּא “and he feared my name,” stood in awe of it. Piel (1) intrans. (but with an intensitive power) to be broken (as a bow), Jeremiah 51:56. (2) causat. of Kal No. 2, to frighten, Job 7:14. Hiphil הֵחֵת, fut. יָחֵת, with suff. יְחִתֵּנִי, once יְחִיתַן Habakkuk 2:17, for יְחִתֵּן (see Lehrg. p. 369), rarely like regular verbs הַחְתַּתִּי Jeremiah 49:37. (1) to break, to break to pieces, Isaiah 9:3. (2) to frighten, to put to shame, Jeremiah 1:17, 49:37 Job 31:34. (Arab. أَخَتَّ to be terrified, put to shame.) Chathath - 48v - been shattered(3), break(1), cracked(1), dismay(1), dismayed(26), frighten(1), shatter(1), shattered(9), stood in awe(1), terrified(8), wane(1). Deut. 1:21; Deut. 31:8; Jos. 1:9; Jos. 8:1; Jos. 10:25; 1 Sam. 2:10; 1 Sam. 17:11; 2 Ki. 19:26; 1 Chr. 22:13; 1 Chr. 28:20; 2 Chr. 20:15; 2 Chr. 20:17; 2 Chr. 32:7; Job 7:14; Job 21:13; Job 31:34; Job 32:15; Job 39:22; Isa. 7:8; Isa. 8:9; Isa. 9:4; Isa. 20:5; Isa. 30:31; Isa. 31:4; Isa. 31:9; Isa. 37:27; Isa. 51:6; Isa. 51:7; Jer. 1:17; Jer. 8:9; Jer. 10:2; Jer. 14:4; Jer. 17:18; Jer. 23:4; Jer. 30:10; Jer. 46:27; Jer. 48:1; Jer. 48:20; Jer. 48:39; Jer. 49:37; Jer. 50:2; Jer. 50:36; Jer. 51:56; Ezek. 2:6; Ezek. 3:9; Obad. 1:9; Hab. 2:17; Mal. 2:5 C H
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Wiersbe - This is the approach any army would use—it's called "reconnaissance"—but Israel wasn't just "any army." They were God's army and the Lord had already done the "reconnaissance" for them. From the very beginning, God had told Moses that Canaan was a good land flowing with milk and honey, and He even gave the names of the nations living in the land (Ex. 3:7-8; see Gen. 15:19-21). Surely the people knew that the will of God would not lead them where the grace and power of God could not keep them. (Be Equipped) John Trapp on let us send men before us - Thus empty man will be wiser than God, though "the foal of a wild donkey is born a man." {Job 11:12} It was unbelief that prompted them to this practice: for "they could not enter because of unbelief." (Heb 3:19+) Carnal policy serves the worldling, as the ostrich’s wings, to make him outrun others upon earth, but helps him never a whit towards heaven. John Grant has several observations on this surprising turn of events noting first that "there had been no such spies sent ahead of them on the journey to Kadesh. Clearly that journey, rather than confirm to them that the Lord was with them, had weakened their trust in Him. No spying mission should have been contemplated. It revealed a lack of faith on the part of Israel. Indeed, the Lord had already "espied" out the Land for them (Ezek 20:6) and He would not send them in if failure were a certainty. There were two reasons why the Lord allowed the spying mission to go ahead. First, if the suggestion had been turned down, the refusal by the Lord could have been used by the people as an excuse for not entering the Land. They could have argued that they had not been allowed to gather the information necessary for a successful campaign. He is removing any excuse for disobedience. How great is His grace to this people, and there is no expression of His anger at what they propose. Second, in allowing them to see the enemies they would meet the Lord was testing their faith in Him. He was not hiding from them the enormity of the task that lay ahead, but was putting their trust in Him to the test. The vital point at issue was, "Had they learned the lessons taught them since leaving Egypt?". It may seem strange to hear that "the saying pleased" Moses well. Surely he would have seen what lay behind the request. Yet there is no indication here that he did so. The Numbers account may, however, throw further light on the circumstances. The fact that the Lord said to Moses, "Send thou men, that they may search the land of Canaan", may indicate that Moses had brought the matter before Him and that this was the answer that he received. Although the request of the people seemed to indicate a positive approach to entering their inheritance, he knew them well enough to read their hearts. The agreement of the Lord to the proposal would, therefore, hearten him. There is a salutary lesson in this for those who follow the Lord today. If something is desired greatly and He gives it to us, it may not necessarily be for our good. If our heart has been set to achieve the goal or to acquire the possession, He may allow us what we wish, but this will not be to our benefit. Requests to Him must be based on faith in Him and with a genuine desire to submit to His will when it is revealed. (What the Bible Teaches) J
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Wiersbe - A grasp of history is important to every generation because it gives a sense of identity. If you know who you are and where you came from, you will have an easier time discovering what you should be doing. A generation without identity is like a person without a birth certificate, a name, an address, or a family. If we don’t know our historic roots, we may become like tumbleweeds that are blown here and there and never arriving at our destination. A father took his young son to the local museum to help him better understand what life was like before he was born. After looking rather glumly at some of the exhibits, the boy finally said, “Dad, let’s go someplace where the people are real.” Like that bored little boy, many people have the idea that the past is unreal and unimportant and has no bearing on life today; and like that little boy, they are wrong. The cynic claims that all we learn from history is that we don’t learn from history, but the mature Christian believer knows that A.T. Pierson was right when he said, “History is His story.” The Bible isn’t a boring museum where everything’s dead. It’s a living drama that teaches us about God and encourages us to obey Him and enjoy His blessings (Ro 15:4; 1 Cor. 10:1–12). No book is more contemporary than the Bible, and each new generation has to learn this important lesson. (Be Equipped) Meredith Kline has an interesting comment relating to Deuteronomy as similar to suzerainty treaties - The preamble in the international suzerainty treaties was followed by a historical survey of the relationship of lord and vassal. It was written in an I-thou style, and it sought to establish the historical justification for the lord's continuing reign. Benefits allegedly conferred upon the vassal by the lord were cited, with a view to grounding the vassal's allegiance in a sense of gratitude complementary to the sense of fear which the preamble's awe-inspiring identification of the suzerain was calculated to produce. When treaties were renewed, the historical prologue was brought up to date. All these formal features characterize Deut 1:6-4:49. (Wycliffe Bible Commentary on Deuteronomy) The LORD our God spoke to us at Horeb (Mt Sinai) , saying, 'You have stayed long enough at this mountain - Note the phrase "the LORD our God," which emphasizes His unique relation to Israel, which was established at Mt Sinai when Israel agreed to obey the Mosaic Covenant (cf Ex 24:3, 7+). Yahweh was not the God of the Canaanites but the God of Israel and Israel was like His "Wife" by covenant (Jer 31:32+, cf Hos 2:19, Isa 54:5-6) Keep in mind that Dt 1:6-18 is "looking back" to the past, giving the second generation a context to help understand who they were and why they were on the verge of entering the Promised Land. Israel had been at this mountain, Mt Horeb (Mt Sinai) for about 11 months (compare Ex 19:1+ with Nu 10:11+) and during that time the Mosaic Covenant was ratified (Ex 24:3, 7+) and the Tabernacle was established that Jehovah might dwell among His people (Ex 25:8+) Israel was now prepared for the next step in their spiritual journey, the possession of the Promised Land. LORD our God in Deuteronomy - 22x in 21v (most uses in any OT book) - Deut. 1:6; Deut. 1:19; Deut. 1:20; Deut. 1:25; Deut. 1:41; Deut. 2:29; Deut. 2:33; Deut. 2:36; Deut. 2:37; Deut. 3:3; Deut. 4:7; Deut. 5:2; Deut. 5:24; Deut. 5:25; Deut. 5:27; Deut. 6:20; Deut. 6:24; Deut. 6:25; Deut. 29:15; Deut. 29:18; Deut. 29:29 Note that the related description LORD your God occurs 279x in 239v! (See note on verse 10) Numbers records this same event, but Deuteronomy 1:6-8 fills in details not given in the Numbers account Now in the second year, in the second month, on the twentieth of the month (SECOND YEAR AFTER COMING OUT OF EGYPT), the cloud was lifted from over the tabernacle of the testimony; 12 and the sons of Israel set out on their journeys from the wilderness of Sinai. Then the cloud settled down in the wilderness of Paran. 13 So they moved out for the first time according to the commandment of the LORD through Moses. (Nu 10:11-13) THOUGHT - YOU HAVE STAYED LONG ENOUGH AT THIS MOUNTAIN - "Galatians 4 and Hebrews 12 symbolically identify Mount Sinai with the Old Covenant of works and law. For the Christian today, it is important to spend some time under the law as a tutor (Galatians 3:24-25), so we know the holy character of God and our need for a Savior. But God never intended the Christian to live their spiritual life at Mount Sinai. The believer must move on in faith to the Promised Land." (David Guzik Deuteronomy) John Maxwell - God did not want His people to sit and become satisfied. Their task was to continue moving until they saw and possessed the land. Phillips Brooks once said, “Sad is that day for any man when he becomes absolutely satisfied with the life that he is leading, the thoughts that he is thinking, and the deeds he is doing. Then there ceases to be a desire to do something greater for God than ever before.” Those words apply to this story. God’s people were not brought out of Egypt only to remain in the wilderness. During the Civil War, the Confederate Army was approaching the lines of battle. Night fell, stopping them just a short way from their destination. Quickly they began setting up their tents, preparing for a night’s rest. Walking among his soldiers, the commanding officer continually exhorted them, saying, “Don’t drive those stakes too deep; we’re moving up in the morning.” That is what God is saying to Israel. He is telling them not to get comfortable. We could apply this advice to our spiritual lives today. It’s too easy to become complacent in our personal journeys with the Lord. It’s too easy to settle for less than His best. Like Israel, we need to “see … the land” and not forget God’s plan for us and the potential within us. (Preacher's Commentary) John
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Wiersbe comments that "The ten spies described the glories of the land, and then added, “Nevertheless …” This word is usually a sign of unbelief." The eyes of faith when fixed on Christ Give hope for what's ahead, But focus on life's obstacles And faith gives way to dread. —DJD David
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Wiersbe - At Kadesh-Barnea, on the border of Canaan, the people of Israel foolishly forfeited their opportunity to enter the Promised Land and claim their inheritance. This tragic failure has made the name “Kadesh” a synonym for defeat and lost opportunity. Israel’s downfall at Kadesh is a reminder to us today that it’s a dangerous thing to trifle with the will of God. You may end up spending the rest of your life wandering around, just waiting to die. In spite of what some of our hymns declare, Canaan is not a picture of heaven. Certainly there won’t be any battles in heaven! Rather, Canaan is a picture of the inheritance God has planned for each of His children today, the work He wants us to do, and the places He wants us to occupy. Paul called it “good works, which God prepared beforehand that we should walk in them” (Eph. 2:10NKJV+). The Lord has a perfect plan for each of His children, but we can claim these blessings only by faith and obedience. Like the people of Israel centuries ago, many believers today walk by sight and not by faith, and therefore they fail to enjoy the good things God has for them. They can’t say with David, “The lines have fallen to me in pleasant places; yes, I have a good inheritance” (Ps. 16:6NKJV). (Be Counted) Bob