24They turned and went up into the hill country, and came to the valley of Eshcol, and spied it out.
25They took some of the fruit of the land in their hands and brought it down to us, and brought us word again, and said, “It is a good land which Yahweh our God gives to us.”
26Yet you wouldn’t go up, but rebelled against the commandment of Yahweh your God.
27You murmured in your tents, and said, “Because Yahweh hated us, he has brought us out of the land of Egypt, to deliver us into the hand of the Amorites to destroy us.
28Where are we going up? Our brothers have made our heart melt, saying, ‘The people are greater and taller than we. The cities are great and fortified up to the sky. Moreover we have seen the sons of the Anakim there!’ ”
29Then I said to you, “Don’t be terrified. Don’t be afraid of them.
30Yahweh your God, who goes before you, he will fight for you, according to all that he did for you in Egypt before your eyes,
31and in the wilderness where you have seen how that Yahweh your God carried you, as a man carries his son, in all the way that you went, until you came to this place.”
32Yet in this thing you didn’t believe Yahweh your God,
33who went before you on the way, to seek out a place for you to pitch your tents in: in fire by night, to show you by what way you should go, and in the cloud by day.
34Yahweh heard the voice of your words and was angry, and swore, saying,
35“Surely not one of these men of this evil generation shall see the good land which I swore to give to your fathers,
36except Caleb the son of Jephunneh. He shall see it. I will give the land that he has trodden on to him and to his children, because he has wholly followed Yahweh.”
37Also Yahweh was angry with me for your sakes, saying, “You also shall not go in there.
38Joshua the son of Nun, who stands before you, shall go in there. Encourage him, for he shall cause Israel to inherit it.
39Moreover your little ones, whom you said would be captured or killed, your children, who today have no knowledge of good or evil, shall go in there. I will give it to them, and they shall possess it.
40But as for you, turn, and take your journey into the wilderness by the way to the Red Sea.”
41Then you answered and said to me, “We have sinned against Yahweh. We will go up and fight, according to all that Yahweh our God commanded us.” Every man of you put on his weapons of war, and presumed to go up into the hill country.
42Yahweh said to me, “Tell them, ‘Don’t go up and don’t fight; for I am not among you, lest you be struck before your enemies.’ ”
43So I spoke to you, and you didn’t listen; but you rebelled against the commandment of Yahweh, and were presumptuous, and went up into the hill country.
44The Amorites, who lived in that hill country, came out against you and chased you as bees do, and beat you down in Seir, even to Hormah.
45You returned and wept before Yahweh; but Yahweh didn’t listen to your voice, nor turn his ear to you.
46So you stayed in Kadesh many days, according to the days that you remained.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~943 words.
Matthew Henry. God, by Moses, prohibited the attempt (Deu 1:42): yet they went presumptuously up to the hill (Deu 1:43), acting now in contempt of the threatening, as before in contempt of the promise, as if they were governed by a spirit of contradiction; and it sped accordingly (Deu 1:44): they were chased and destroyed; and, by this defeat which they suffered when they provoked God to leave them, they were taught what success they might have had if they had kept themselves in his love. 2. The blessings which God has promised are truly valuable and desirable, even the unbelievers themselves being judges: never any looked into the holy land, but they must own it a good land. To make them sensible of the great goodness of God to them, in guiding them through so great a wilderness, and protecting them from the mischiefs they were surrounded with in such a terrible wilderness. All your disobedience to God's laws, and distrust of his power and goodness, flow from a disbelief of his word. He repeats the report which the spies brought of the goodness of the land which they were sent to survey, Deu 1:24, Deu 1:25. It will aggravate the eternal ruin of hypocrites that they were not far from the kingdom of God and yet came short, Mar 12:34. Moses himself afterwards fell under God's displeasure for a hasty word which they provoked him to speak: The Lord was angry with me for your sakes, Deu 1:37. And for proof of his power over their enemies he refers them to what they had seen done in Egypt, where their enemies had all possible advantages against them and yet were humbled and forced to yield, Deu 1:30.
Jamieson–Fausset–Brown. There was great reason for his dwelling on this dark passage in their history, as it was their unbelief that excluded them from the privilege of entering the promised land (Heb 3:19); and that unbelief was a marvellous exhibition of human perversity, considering the miracles which God had wrought in their favor, especially in the daily manifestations they had of His presence among them as their leader and protector. the Lord heard the voice of your words, and was wroth--In consequence of this aggravated offense (unbelief followed by open rebellion), the Israelites were doomed, in the righteous judgment of God, to a life of wandering in that dreary wilderness till the whole adult generation had disappeared by death. Also the Lord was angry with me for your sakes--This statement seems to indicate that it was on this occasion Moses was condemned to share the fate of the people. your children . . . who in that day had no knowledge between good and evil--All ancient versions read "to-day" instead of "that day"; and the sense is--"your children who now know," or "who know not as yet good or evil." As the children had not been partakers of the sinful outbreak, they were spared to obtain the privilege which their unbelieving parents had forfeited. But how different their condition who suffer in situations where God is with them from the feelings of those who are conscious that they are in a position directly opposed to the divine will! Red Sea--This command they disregarded, and, determined to force an onward passage in spite of the earnest remonstrances of Moses, they attempted to cross the heights then occupied by the combined forces of the Amorites and Amalekites (compare Num 14:43), but were repulsed with great loss. So ye abode at Kadesh many days--That place had been the site of their encampment during the absence of the spies, which lasted forty days, and it is supposed from this verse that they prolonged their stay there after their defeat for a similar period.
John Calvin. And in the wilderness, where thou hast seen how that the Lord thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place. 31. And ye murmured in your tents, and said, Because the Lord hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us. 27. Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to show you by what way ye should go, and in a cloud by day. 33. The Lord your God, which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes; 30. Moreover, your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it. 39. Surely there shall not one of these men of this evil generation see that good land, which I aware to give unto your fathers, 35. "To have no knowledge of good and evil," is equivalent to being unable "to discern between their right hand and their left hand;" by which expression in Jonah, (Jonah 4:11,) God exempts from condemnation those little ones, who have as yet no power of forming a judgment. Save Caleb the son of Jephunneh, he shall see it; and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the Lord. 36. Then ye answered and said unto me, We have sinned against the Lord, we will go up and fight, according to all that the Lord our God commanded us.
Matthew Henry
chapter
The first part of Moses's farewell sermon to Israel begins with this chapter, and is continued to the latter end of the fourth chapter. In the first five verses of this chapter we have the date of the sermon, the place where it was preached (Deu 1:1, Deu 1:2, Deu 1:5), and the time when (Deu 1:3, Deu 1:4). The narrative in this chapter reminds them, I. Of the promise God made them of the land of Canaan (Deu 1:6-8). II. Of the provision made of judges for them (Deu 1:9-18). III. Of their unbelief and murmuring upon the report of the spies (Deu 1:19-33). IV. Of the sentence passed upon them for it, and the ratification of that sentence (Deu 1:34, etc.).
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19–46
Moses here makes a large rehearsal of the fatal turn which was given to their affairs by their own sins, and God's wrath, when, from the very borders of Canaan, the honour of conquering it, and the pleasure of possessing it, the whole generation was hurried back into the wilderness, and their carcases fell there. It was a memorable story; we read it Num. 13 and 14, but divers circumstances are found here which are not related there.
I. He reminds them of their march from Horeb to Kadesh-barnea (Deu 1:19), through that great and terrible wilderness. This he takes notice of, 1. To make them sensible of the great goodness of God to them, in guiding them through so great a wilderness, and protecting them from the mischiefs they were surrounded with in such a terrible wilderness. The remembrance of our dangers should make us thankful for our deliverances. 2. To aggravate the folly of those who, in their discontent, would have gone back to Egypt through the wilderness, though they had forfeited, and had no reason to expect, the divine guidance, in such a retrograde motion.
II. He shows them how fair they stood for Canaan at that time, Deu 1:20, Deu 1:21. He told them with triumph, the land is set before you, go up and possess it. He lets them see how near they were to a happy settlement when they put a bar in their own door, that their sin might appear the more exceedingly sinful. It will aggravate the eternal ruin of hypocrites that they were not far from the kingdom of God and yet came short, Mar 12:34.
III. He lays the blame of sending the spies upon them, which did not appear in Numbers, there it is said (Deu 13:1, Deu 13:2) that the Lord directed the sending of them, but here we find that the people first desired it, and God, in permitting it, gave them up to their counsels: You said, We will send men before us, Deu 1:22. Moses had given them God's word (Deu 1:20, Deu 1:21), but they could not find in their hearts to rely upon that: human policy goes further with them than divine wisdom, and they will needs light a candle to the sun. As if it were not enough that they were sure of a God before them, they must send men before them.
IV. He repeats the report which the spies brought of the goodness of the land which they were sent to survey, Deu 1:24, Deu 1:25. The blessings which God has promised are truly valuable and desirable, even the unbelievers themselves being judges: never any looked into the holy land, but they must own it a good land. Yet they represented the difficulties of conquering it as insuperable (Deu 1:28); as if it were in vain to think of attacking them either by battle, "for the people are taller than we," or by siege, "for the cities are walled up to heaven," an hyperbole which they made use of to serve their ill purpose, which was to dishearten the people, and perhaps they intended to reflect on the God of heaven himself, as if they were able to defy him, like the Babel-builders, the top of whose tower must reach to heaven, Gen 11:4. Those places only are walled up to heaven that are compassed with God's favour as with a shield.
V. He tells them what pains he took with them to encourage them, when their brethren had said so much to discourage them (Deu 1:29): Then I said unto you, Dread not. Moses suggested enough to have stilled the tumult, and to have kept them with their faces towards Canaan. He assured them that God was present with them, and president among them, and would certainly fight for them, Deu 1:30. And for proof of his power over their enemies he refers them to what they had seen done in Egypt, where their enemies had all possible advantages against them and yet were humbled and forced to yield, Deu 1:30. And for proof of God's goodwill to them, and the real kindness which he intended them, he refers them to what they had seen in the wilderness (Deu 1:31, Deu 1:33), through which they had been guided by the eye of divine wisdom in a pillar of cloud and fire (which guided both their motions an…
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John Calvin
26
Deuteronomy 1:26-33
26. Notwithstanding ye would not go up, but rebelled against the commandment of the Lord your God:
26. Et tamen noluistis ascendere, sed rebellastis verbo Jehovae Dei vestri.
27. And ye murmured in your tents, and said, Because the Lord hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
27. Et murmurastis in tabernaculis vestris dicentes, Propterea quod odio habebat nos Jehova, eduxit nos e terra AEgypti, ut traderet nos in manum Emorrhaei, ut perderet nos.
28. Whither shall we go up? our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great, and walled up to heaven: and, moreover, we have seen the sons of the Anakims there.
28. Quo nos ascendimus? fratres nostri dissolverunt cor nostrum, dicendo, Populus iste major et procerior nobis est, urbes magnae et munitae usque ad coelum: et etiam filios gigantum vidimus ibi.
29. Then I said unto you, Dread not, neither be afraid of them.
29. Tunc dixi vobis, Ne pavearis neque timeatis ab eis:
30. The Lord your God, which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes;
30. Jehova Deus vester qui praecedit vos, ipse pugnabit pro vobis, prorsus ut fecit vobiscum in AEgypto in oculis vestris.
31. And in the wilderness, where thou hast seen how that the Lord thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.
31. Et in ipso deserto vidistis quod portaverit Jehova Deus tuus, quemadmodum portare solet homo filium suum, et hoc per totam viam per quam ambulastis, donec veneritis ad locum istum.
32. Yet in this thing ye did not believe the Lord your God,
32. Atqui ea in re non credidistis Jehovae Deo vestro,
33. Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to show you by what way ye should go, and in a cloud by day.
33. Qui praecedebat vos per viam ad explorandum vobis locum in quo castra figeretis, per ignem in nocte, ut ostenderet vobis viam per quam ambularetis, et per nubem in die.
27. And ye murmured in your tents. Elsewhere he says that they also wept; here he only speaks of their murmuring, which better suited his reproof. He then reminds them how malignant had been their ingratitude and perversity in upbraiding God on account of the special blessing which He had conferred upon them, as if He had done them a grievous injury. He could not have afforded them a more manifest proof of His paternal love towards them than by their deliverance. Most iniquitous, therefore, is their mode of repaying Him, viz., by complaining that they had been cruelly brought forth to die, and by construing into hatred His exceeding great love. It is clear from the next verse that, although Moses does not relate the details in their proper order, there is still no contradiction in his words. A little before, he had seemed to give unqualified praise to the spies, as if they had performed their office honestly and faithfully, but now, from the language of the people, he shows that they were the authors of the revolt, inasmuch as they rendered inert, by the terror they inspired, those whom they ought to have encouraged.
29. Then I said unto you, Dread not. He here omits the address of Caleb and Joshua: since he only states briefly the heads of what he had spoken to the people. He merely shows that, when he endeavored to recall them to their right senses, his efforts and pains were ineffectual. Moreover, he reasons from experience that they might well place their hopes in the assistance of God, because He went before them as a light; and, in proof of this, he reminds them that, after the discomfiture of the Egyptians, He did not fail still to exert His power, so as to protect even to the end those whom He had once delivered. This, then, is his proposition, that although they might be aware of…
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34
Deuteronomy 1:34-36, 39, 40
34. And the Lord heard the voice of your words, and was wroth, and aware, saying,
34. Audivit autem Jehova vocem verborum vestrorum, iratusque est, ac juravit, dicendo:
35. Surely there shall not one of these men of this evil generation see that good land, which I aware to give unto your fathers,
35. Non videbit quisquam ex hominibus illis de generatione mala hac terram bonam quam juravi me daturum patribus vestris;
36. Save Caleb the son of Jephunneh, he shall see it; and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the Lord.
36. Praeter Caleb filium Jephuneh: ipse enim videbit eam, eique dabo terram quam calcavit, et filiis ejus, eo quod adimplevit ire post Jehovam.
39. Moreover, your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.
39. Etiam parvuli vestri, de quibus dixistis, In praedam erunt, ac filii vestri, qui non norunt hodie bonum nec malum, ipsi intrabunt illuc, illisque dabo eam, et ipsi possidebunt eam.
40. But as for you, turn you, and take your journey into the wilderness, by the way of the Red sea.
40. Vos autem conversi proficiscimini in desertum per viam maris Suph.
34. And the Lord heard the voice of your words. I have shown elsewhere what is meant by God's hearing, i.e., that nothing can be concealed from Him, but that tie will take account of and judge all our words and deeds And this is worthy of our observation; for men would never dare to murmur against Him, unless they promised themselves impunity [75] from His not being present. Secondly, we learn from hence, that God, who is a just Judge, does not proceed hastily and without cause to inflict punishment on men, and that He does not manifest severity without a full examination of the case. He, therefore, means that they deprived themselves of their assured inheritance, when they were close upon receiving it, through their own rebellion and depravity.
39. Moreover, your little ones. I have already shown that God so tempered His judgment that, whilst none of the guilty should escape with impunity, still His faithfulness should remain sure and inviolable, and that the wickedness of men should not make void the covenant which He had made with Abraham. He, therefore, pronounces sentence upon them, that they should never enjoy the inheritance which they had despised: yet declares that He will nevertheless be true in the fulfillment of what He had promised, and will display His mercy towards their children, whom in their despair they had condemned to be a prey to their enemies.
When He limits this grace to their little ones, whose age did not yet allow them to discern between good and evil, He signifies that all who had already arrived at the years of reason, were, from the least to the greatest, accomplices in the crime, since the contagion had spread through the whole body. Surely it was an incredible prodigy, that so great a multitude should be so carried away by diabolical fury, as that nothing should remain unaffected by it, unless perhaps a timely death removed some of the old men rather on account of the vice of others than their own. But, if even a hundredth part of them had been guiltless of the crime, God would have left some survivors.
"To have no knowledge of good and evil," is equivalent to being unable "to discern between their right hand and their left hand;" by which expression in Jonah, (Jonah 4:11,) God exempts from condemnation those little ones, who have as yet no power of forming a judgment. From hence, however, some have foolishly attempted to prove that infant-children are not defiled by original sin; and that men are involved in no guilt, except such as they have severally contracted by their own voluntary act (arbitrio.) For the question here is not as to the nature of the huma…
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37
Deuteronomy 1:37, 38
37. Also the Lord was angry with me for your sakes, saying, Thou also shalt not go in thither.
37. Etiam contra me iratus est Jehova propter vos, dicendo: Etiam tu non ingredieris illuc.
38. But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him; for he shall cause Israel to inherit it.
38. Jehosua filius Nun, qui stat coram te, ipse ingredietur illuc: ipsum robora, quandoquidem illam in haereditatem distribuet Israeli.
37. Also the Lord was angry with me. It is in no cowardly spirit that he transfers to them the guilt of unfaithfulness, which he had confessed for himself; but, since he had only fallen in consequence of being overwhelmed by their obstinate wickedness, he justly reproaches them with the fact that God was wroth with him on account of their sin. If under this pretext he had attempted to extenuate his guilt before God, or to substitute their criminality for his own, he would have done nothing else than double the evil: but, in reproving the people, he rightly and appropriately complained that the cause of his sin had arisen from them. As if he had said that they were so perverse that even he had been corrupted by them, and drawn into association with their guilt and its punishment. He here, however, adds respecting Joshua what he had before passed over in silence. His appointment as successor to Moses served to encourage the people; for it was a notable ground for hope that they should hear a provision already made, that after the death of Moses they should not be destitute of a leader, who would rule them under the auspices of God.
Why God preferred this man to all others, especially when Caleb is more highly praised elsewhere, is only known to Himself. We know that He chooses according to His own will those whom He destines to any charge, so that the dignity of men may depend upon His gratuitous favor. "To stand before" a person is equivalent to being at hand to do his bidding; and it seems that this was stated to be the condition of Joshua, in order that the punishment might be more manifest; inasmuch as, by an entire inversion, a successor is given to Moses, who had been his servant.
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41
Deuteronomy 1:41-46
41. Then ye answered and said unto me, We have sinned against the Lord, we will go up and fight, according to all that the Lord our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.
41. Et respondistis et dixistis ad me, Peccavimus Jehovae: nos ascendemus et pugnabimus omnino sicut prancepit nobis Jehova Deus noster. Et accinxistis vos singuli armis suis bellicis, et parastis ascendere in montem.
42. And the Lord said unto me, Say unto them, Go not up, neither right; for I am not among you; lest ye be smitten before your enemies.
42. Dixit autem mihi Jehova, Dic eis, Ne ascendatis, neque pugnetis: quia non sum in medio vestri, et ne percutiamini coram inimicis vestris.
43. So I spoke unto you; and ye would not hear, but rebelled against the commandment of the Lord, and went presumptuously up into the hill.
43. Loquutus sum haec apud vos sed non audistis, ac rebelles fuistis ori Jehovae, et temere egistis ut ascenderetis in montem.
44. And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.
44. Itaque egressus est Amorrhaeus qui habitabat in monte in occursum vestri, et vos persequuti sunt, quemadmodum facere solent apes, et contriverunt vos in Seir usque Horma.
45. And ye returned, and wept before the Lord; but the Lord would not hearken to your voice, nor give ear unto you.
45. Et reversi flevistis coram Jehova: sed non exaudivit Jehova vocem vestram, nec auscultavit vobis.
46. So ye abode in Kadesh many days, according unto the days that ye abode there,
46. Et mansistis in Cades diebus multis, secundum numerum dierum quibus mansistis.
41. Then ye answered and said unto me. The repentance was too late, which impelled the Israelites to their unseasonable effort of activity; although, as I have above explained, they did not truly and seriously repent, since, when they ought patiently to have borne the chastening of God, they endeavored to shake it off, and to drive it far away from them by a new act of disobedience. In a word, they did nothing else but kick against the pricks. But such is the energy of men, when their own fancy leads them, that they will dare anything which God forbids. But herein did their far worse folly betray itself, in that, when they were again withheld, they still refuse to obey. Besides, He does not merely forbid them to fight, but denies them His assistance. What then could be more monstrous than that, in opposition to God's will, and when the hope of His assistance was withdrawn, they should engage in what they had just before obstinately refused to attempt under His auspices, and by His command, and with the sure promise of success? And yet, so does hypocrisy blind men's minds, that they imagined they were correcting and compensating for the evil which they doubled. Moses then relates how they received the reward which they deserved; as much as to say, that, although they might be slow to learn, still they were made acquainted, by the reverse which they experienced, how fatal a thing it is not to obey God: for fools never learn wisdom except beneath the rod.
45. And ye returned and wept before the Lord. He here appeals to the testimony of their own conscience; for they never would have been brought to weeping and prayers, except by the force of their own feelings. Since, then, they were abundantly convinced, that a just punishment was inflicted upon their obstinacy, necessity drove them to seek after God: consequently they had no cause to complain, though God manifested Himself to be implacable.
In the last verse there is an ambiguity in the meaning of these words, "many days, according to the number of the days." Some, rendering the verb in the pluperfect tense, "in which we had remained there," [80] suppose that they still abode there another forty days. But it is equally probable; that an indefinite time is referred…
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Jamieson–Fausset–Brown
28
the cities are great, and walled up to heaven--an Oriental metaphor, meaning very high. The Arab marauders roam about on horseback, and hence the walls of St. Catherine's monastery on Sinai are so lofty that travellers are drawn up by a pulley in a basket.
Anakims--(See on Num 13:33). The honest and uncompromising language of Moses, in reminding the Israelites of their perverse conduct and outrageous rebellion at the report of the treacherous and fainthearted scouts, affords a strong evidence of the truth of this history as well as of the divine authority of his mission. There was great reason for his dwelling on this dark passage in their history, as it was their unbelief that excluded them from the privilege of entering the promised land (Heb 3:19); and that unbelief was a marvellous exhibition of human perversity, considering the miracles which God had wrought in their favor, especially in the daily manifestations they had of His presence among them as their leader and protector.
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34
the Lord heard the voice of your words, and was wroth--In consequence of this aggravated offense (unbelief followed by open rebellion), the Israelites were doomed, in the righteous judgment of God, to a life of wandering in that dreary wilderness till the whole adult generation had disappeared by death. The only exceptions mentioned are Caleb and Joshua, who was to be Moses' successor.
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37
Also the Lord was angry with me for your sakes--This statement seems to indicate that it was on this occasion Moses was condemned to share the fate of the people. But we know that it was several years afterwards that Moses betrayed an unhappy spirit of distrust at the waters of strife (Psa 106:32-33). This verse must be considered therefore as a parenthesis.
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39
your children . . . who in that day had no knowledge between good and evil--All ancient versions read "to-day" instead of "that day"; and the sense is--"your children who now know," or "who know not as yet good or evil." As the children had not been partakers of the sinful outbreak, they were spared to obtain the privilege which their unbelieving parents had forfeited. God's ways are not as man's ways [Isa 55:8-9].
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40
turn you, and take your journey into the . . . Red Sea--This command they disregarded, and, determined to force an onward passage in spite of the earnest remonstrances of Moses, they attempted to cross the heights then occupied by the combined forces of the Amorites and Amalekites (compare Num 14:43), but were repulsed with great loss. People often experience distress even while in the way of duty. But how different their condition who suffer in situations where God is with them from the feelings of those who are conscious that they are in a position directly opposed to the divine will! The Israelites were grieved when they found themselves involved in difficulties and perils; but their sorrow arose not from a sense of the guilt so much as the sad effects of their perverse conduct; and "though they wept," they were not true penitents. So the Lord would not hearken to their voice, nor give ear unto them.
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46
So ye abode at Kadesh many days--That place had been the site of their encampment during the absence of the spies, which lasted forty days, and it is supposed from this verse that they prolonged their stay there after their defeat for a similar period.
Next: Deuteronomy Chapter 2
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