Bilangan 13:6

13:6 from the tribe of Judah, Caleb son of Jephunneh;

Bilangan 13:30

13:30 Then Caleb silenced the people before Moses, saying, “Let us go up ¹  and occupy it, ²  for we are well able to conquer it.” ³ 

Bilangan 14:6-10

14:6 And Joshua son of Nun and Caleb son of Jephunneh, two of those who had investigated the land, tore their garments. 14:7 They said to the whole community of the Israelites, “The land we passed through to investigate is an exceedingly ⁴  good land. 14:8 If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey. ⁵  14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. ⁶  Their protection ⁷  has turned aside from them, but the Lord is with us. Do not fear them!”

14:10 However, the whole community threatened to stone them. ⁸  But ⁹  the glory ¹⁰  of the Lord appeared to all the Israelites at the tent ¹¹  of meeting.

Bilangan 14:24

14:24 Only my servant Caleb, because he had a different spirit and has followed me fully – I will bring him into the land where he had gone, and his descendants ¹²  will possess it.

Bilangan 14:30

14:30 You will by no means enter into the land where ¹³  I swore ¹⁴  to settle ¹⁵  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.

[13:30]  ¹ tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.

[13:30]  ² tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.

[13:30]  ³ tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”

[14:7]  ⁴ tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”

[14:8]  ⁵ tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).

[14:9]  ⁶ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ⁷ tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

[14:10]  ⁸ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

[14:10]  ⁹ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ¹⁰ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

[14:10]  ¹¹ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[14:24]  ¹² tn Heb “seed.”

[14:30]  ¹³ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ¹⁴ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ¹⁵ tn Heb “to cause you to dwell; to cause you to settle.”