Twelve tribal leaders are sent from Kadesh to scout the land of Canaan during the grape harvest. They return after forty days carrying an enormous grape cluster, along with pomegranates and figs. Ten spies report that the land is good but its inhabitants are unconquerable giants. Caleb alone urges immediate advance; the majority report overwhelms the people with fear.
What Makes This Chapter Remarkable
The command shelach-lekha ('send for yourself,' v. 2) uses the reflexive lekha, suggesting God grants permission rather than initiating the mission — a nuance the parallel account in Deuteronomy 1:22 confirms. The scouts are not ordinary soldiers but nesi'im ('chieftains'), making their failure a failure of leadership. The majority report distorts their own evidence: they saw a land that 'devours its inhabitants' (v. 32) — yet brought back fruit proving its extraordinary fertility. Fear rewrites reality.
Translation Friction
The word vayaturu ('they scouted,' v. 21) from the root t-u-r has a neutral sense of exploration, but the same root appears negatively in verse 32 as dibbah ('a bad report'). We used 'scout' for the neutral occurrences and 'slander' for the dibbah to reflect the shift. The Nephilim reference (v. 33) — 'we saw the Nephilim' — creates a textual puzzle, since Genesis 6:4 places them before the flood. We retained the name without harmonizing.
Connections
The parallel account in Deuteronomy 1:22-25 attributes the scouting initiative to the people rather than God. The name change from Hoshea to Joshua (Yehoshua, v. 16) adds the divine name — 'the LORD saves.' The forty-day scouting period (v. 25) will become the basis for the forty-year wilderness sentence in Numbers 14:34. The Wadi Eshcol ('cluster valley,' v. 24) preserves the grape harvest in a place-name.
Numbers 13:1
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
The LORD spoke to Moses:
KJV And the LORD spake unto Moses, saying,
Notes & Key Terms
Translator Notes
The standard revelation formula vayedabber YHVH el-Mosheh lemor ('and the LORD spoke to Moses, saying') introduces the spy mission. In the parallel account (Deuteronomy 1:22), the initiative comes from the people, not God — the two accounts complement each other: the people proposed it, God sanctioned it.
"Send men to scout the land of Canaan, which I am giving to the Israelites. Send one man from each ancestral tribe — every one of them a chieftain."
KJV Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them.
Notes & Key Terms
Translator Notes
The command shelach-lekha ('send for yourself') — the reflexive lekha ('for yourself') suggests God is granting permission rather than initiating the mission (compare Rashi: 'by your own judgment'). The verb veyaturu ('that they may scout/explore') from the root t-u-r ('to seek out, explore, spy') defines their mission as reconnaissance, not conquest. Each spy must be ish echad lematteh avotav ('one man per ancestral tribe') and kol nasi vahem ('every one a chieftain among them') — not ordinary soldiers but tribal leaders with authority.
So Moses dispatched them from the Wilderness of Paran at the LORD's command. All of them were leaders among the Israelites.
KJV And Moses by the commandment of the LORD sent them from the wilderness of Paran: all those men were heads of the children of Israel.
Notes & Key Terms
Translator Notes
The departure point is midbar Paran ('the Wilderness of Paran'), specifically from Kadesh (v. 26). The phrase al-pi YHVH ('at the mouth/command of the LORD') reaffirms divine authorization. The qualification kullam anashim rashei venei-Yisrael hemmah ('all of them were men, heads of the Israelites') — the word anashim ('men') here implies 'men of standing, distinguished men' rather than mere gender. Their high status makes their later failure all the more devastating.
These were their names: From the tribe of Reuben — Shammua son of Zaccur.
KJV And these were their names: of the tribe of Reuben, Shammua the son of Zaccur.
Notes & Key Terms
Translator Notes
The spy list begins with Reuben, Jacob's firstborn. Shammua (Shammu'a — 'heard, renowned') son of Zakkur ('remembered') — both names relate to perception and memory. This is a different list from the tribal leaders in chapters 1-2 and 7; these are selected specifically for the reconnaissance mission.
Numbers 13:5
לְמַטֵּ֣ה שִׁמְע֔וֹן שָׁפָ֖ט בֶּן־חוֹרִֽי׃
From the tribe of Simeon — Shaphat son of Hori.
KJV Of the tribe of Simeon, Shaphat the son of Hori.
Notes & Key Terms
Translator Notes
Shaphat (Shafat — 'he has judged') son of Chori ('cave-dweller' or 'free-born') represents Simeon. The name Shaphat relates to the root sh-f-t ('to judge, govern'), suggesting a family with judicial standing.
Numbers 13:6
לְמַטֵּ֣ה יְהוּדָ֔ה כָּלֵ֖ב בֶּן־יְפֻנֶּֽה׃
From the tribe of Judah — Caleb son of Jephunneh.
KJV Of the tribe of Judah, Caleb the son of Jephunneh.
Notes & Key Terms
Translator Notes
Kalev (Caleb — possibly meaning 'dog' or 'whole-hearted,' from kelev or kol-lev) son of Yefunneh ('he will be turned/prepared') becomes one of only two spies who trust God's promise. Though possibly of Kenizzite (non-Israelite) descent (Numbers 32:12), Caleb is fully integrated into Judah's tribe — a convert who outshines the native-born.
Numbers 13:7
לְמַטֵּ֣ה יִשָּׂשכָ֔ר יִגְאָ֖ל בֶּן־יוֹסֵֽף׃
From the tribe of Issachar — Igal son of Joseph.
KJV Of the tribe of Issachar, Igal the son of Joseph.
Notes & Key Terms
Translator Notes
Yig'al (Ig'al — 'he will redeem') son of Yosef ('he will add') represents Issachar. The name Yig'al from the root g-'-l ('to redeem') ironically foreshadows his failure — the one named 'redeemer' will not act redemptively but will join the fearful majority.
Numbers 13:8
לְמַטֵּ֥ה אֶפְרָ֖יִם הוֹשֵׁ֥עַ בִּן־נֽוּן׃
From the tribe of Ephraim — Hoshea son of Nun.
KJV Of the tribe of Ephraim, Oshea the son of Nun.
Notes & Key Terms
Translator Notes
Hoshea (Hoshe'a — 'salvation') son of Nun is listed here under his original name, before Moses renames him Yehoshua (Joshua — 'the LORD saves') in verse 16. The tribe of Ephraim produces the man who will eventually lead Israel into Canaan. His original name means simply 'salvation'; the renamed form adds the divine name, transforming it into a theological declaration.
Numbers 13:9
לְמַטֵּ֣ה בִנְיָמִ֔ן פַּלְטִ֖י בֶּן־רָפֽוּא׃
From the tribe of Benjamin — Palti son of Raphu.
KJV Of the tribe of Benjamin, Palti the son of Raphu.
Notes & Key Terms
Translator Notes
Palti (Palti — 'my deliverance') son of Rafu ('healed') represents Benjamin. The name Palti derives from the root p-l-t ('to deliver, escape'), another ironic name — this spy will not deliver a faithful report but will side with the fearful majority.
Numbers 13:10
לְמַטֵּ֣ה זְבוּלֻ֔ן גַּדִּיאֵ֖ל בֶּן־סוֹדִֽי׃
From the tribe of Zebulun — Gaddiel son of Sodi.
KJV Of the tribe of Zebulun, Gaddiel the son of Sodi.
Notes & Key Terms
Translator Notes
Gaddi'el (Gaddi-el — 'God is my fortune/luck') son of Sodi ('my confidant' or 'my secret counsel') represents Zebulun. The theophoric name credits God as the source of good fortune, yet this spy will act as though the land's inhabitants, not God, determine Israel's fortune.
From the tribe of Joseph — specifically, from the tribe of Manasseh — Gaddi son of Susi.
KJV Of the tribe of Joseph, namely, of the tribe of Manasseh, Gaddi the son of Susi.
Notes & Key Terms
Translator Notes
The text specifies lematteh Yosef lematteh Menasheh ('of the tribe of Joseph, of the tribe of Manasseh') because Joseph's inheritance was split between Ephraim (v. 8) and Manasseh. Gaddi (Gaddi — 'my fortune') son of Susi ('my horse' or 'my swallow') represents the half-tribe. Manasseh and Ephraim each send a spy, accounting for the full twelve without Levi (who has no territorial inheritance).
Numbers 13:12
לְמַטֵּ֣ה דָ֔ן עַמִּיאֵ֖ל בֶּן־גְּמַלִּֽי׃
From the tribe of Dan — Ammiel son of Gemalli.
KJV Of the tribe of Dan, Ammiel the son of Gemalli.
Notes & Key Terms
Translator Notes
Ammi'el (Ammi-el — 'my kinsman is God' or 'God is my people') son of Gemalli ('my camel-driver' — implying a caravan trader) represents Dan. The name Ammiel declares a relationship with God as close as family, yet this spy will not act on that kinship of trust.
Numbers 13:13
לְמַטֵּ֣ה אָשֵׁ֔ר סְת֖וּר בֶּן־מִיכָאֵֽל׃
From the tribe of Asher — Sethur son of Michael.
KJV Of the tribe of Asher, Sethur the son of Michael.
Notes & Key Terms
Translator Notes
Setur (Sethur — 'hidden, concealed') son of Mikha'el ('who is like God?') represents Asher. The name Sethur from the root s-t-r ('to hide, conceal') is fitting for a spy — one who operates in concealment. His father's name poses the rhetorical question 'who is like God?' — yet the ten spies will act as if the Anakim are mightier than God.
Numbers 13:14
לְמַטֵּ֣ה נַפְתָּלִ֔י נַחְבִּ֖י בֶּן־וׇפְסִֽי׃
From the tribe of Naphtali — Nahbi son of Vophsi.
KJV Of the tribe of Naphtali, Nahbi the son of Vophsi.
Notes & Key Terms
Translator Notes
Nachbi (Nahbi — possibly 'hidden' or 'timid,' from the root ch-b-' meaning 'to hide') son of Vofsi ('my addition' or of uncertain meaning) represents Naphtali. If Nahbi's name indeed means 'hidden/timid,' it is prophetically apt for one of the ten spies who will counsel retreat out of fear.
Numbers 13:15
לְמַטֵּ֣ה גָ֔ד גְּאוּאֵ֖ל בֶּן־מָכִֽי׃
From the tribe of Gad — Geuel son of Machi.
KJV Of the tribe of Gad, Geuel the son of Machi.
Notes & Key Terms
Translator Notes
Ge'u'el (Geu-el — 'majesty of God' or 'God has exalted') son of Makhi ('my reduction' or 'my smiting') represents Gad, the last tribe in the spy roster. Gad, whose name means 'fortune' or 'troop,' completes the list of twelve — one from each tribe except Levi.
These are the names of the men Moses sent to scout the land. Moses renamed Hoshea son of Nun as Joshua.
KJV These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.
Notes & Key Terms
Translator Notes
The summary statement leads to a pivotal detail: vayyiqra Mosheh le-Hoshe'a bin-Nun Yehoshu'a ('Moses called Hoshea son of Nun, Joshua'). The name change from Hoshe'a ('salvation') to Yehoshu'a ('the LORD saves') adds the divine name — transforming human deliverance into a declaration that salvation belongs to God alone. The timing of this renaming — just before the spy mission — suggests Moses knew Joshua would need to embody this truth when the majority lost faith.
Moses sent them to scout the land of Canaan, telling them, "Go up through the Negev and continue up into the hill country.
KJV And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain:
Notes & Key Terms
Translator Notes
Moses's instructions begin with the route: alu zeh ba-Negev ('go up this way through the Negev') — the arid southern region of Canaan — va'alitem et-ha-har ('and go up into the mountain/hill country') — the central highlands. The repeated verb alu/alitem ('go up') reflects both topography (ascending from the desert into highlands) and theological hope — they are ascending toward the promised inheritance.
Observe what the land is like, and the people living in it — whether they are strong or weak, few or many.
KJV And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many;
Notes & Key Terms
Translator Notes
Moses's reconnaissance briefing is systematic and professional. The first assessment: ur'item et-ha'arets mah-hi ('observe the land, what it is') — general character. Then the inhabitants: ha-chazaq hu ha-rafeh ('is it/he strong or weak?') — the singular pronoun treats the population as a collective entity. And ha-me'at hu im-rav ('is it few or many?') — population density. These are standard military intelligence questions for evaluating an invasion target.
What is the land they inhabit like — is it good or poor? And the cities where they live — are they open encampments or fortified strongholds?
KJV And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds;
Notes & Key Terms
Translator Notes
The second layer of questions: ha-tovah hi im-ra'ah ('is it good or bad?') — assessing agricultural quality and habitability. Then urban assessment: ha-bemachanim im bemivtsarim ('in encampments or in fortifications?'). The contrast between machaneh ('open camp') and mivtsar ('fortified city') is crucial — fortified cities require siege warfare, while tent encampments are vulnerable. The spies' answer about 'very great walled cities' (v. 28) directly addresses this question.
Is the soil rich or thin? Are there trees on it or not? Be bold, and bring back some of the land's produce." (It was the season of the first ripe grapes.)
KJV And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be ye of good courage, and bring of the fruit of the land. Now the time was the time of the firstripe grapes.
Notes & Key Terms
Translator Notes
The final questions: ha-shemenah hi im-razah ('is it fat/rich or lean/thin?') — soil fertility assessed in agricultural terms. Hayesh-bah ets im-ayin ('are there trees in it or not?') — timber resources and orchard potential. Then the command: vehitchazzaqtem ulqachtem mipperi ha'arets ('be strong/courageous and take from the fruit of the land'). The verb hitchazzaq ('strengthen yourselves, be bold') hints that this mission requires courage. The editorial note veha-yamim yemei bikkurei anavim ('the time was the season of the first ripe grapes') places the mission in early summer (late June/July), when the land's produce would be at its most impressive.
They went up and scouted the land from the Wilderness of Zin all the way to Rehob, near Lebo-hamath.
KJV So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath.
Notes & Key Terms
Translator Notes
The scope of the reconnaissance is comprehensive: mi-midbar-Tsin ('from the Wilderness of Zin') in the far south ad-Rechov levo Chamat ('to Rehob, at the approach to Hamath') in the far north. This represents the full length of the promised land — roughly 250 miles. Lebo-hamath (later 'the entrance of Hamath') became a standard marker for Israel's ideal northern boundary (cf. Numbers 34:8, 1 Kings 8:65). The spies covered the entire territory, not just a sample.
They went up through the Negev and reached Hebron, where Ahiman, Sheshai, and Talmai — descendants of Anak — were living. (Hebron had been built seven years before Zoan in Egypt.)
KJV And they ascended by the south, and came unto Hebron; where Ahiman, Sheshai, and Talmai, the children of Anak, were. (Now Hebron was built seven years before Zoan in Egypt.)
Notes & Key Terms
Translator Notes
The singular vayyavo ('he came') amid plural subjects may indicate Caleb went alone to Hebron (cf. Joshua 14:13-14, Judges 1:20). Hebron's three Anakite clans — Achiman, Sheshai, and Talmai — are yelidei ha-Anaq ('born of Anak, descendants of the giant'). The Anakim were a people of exceptional height who terrified the spies. The parenthetical note dates Hebron as seven years older than Tso'an (Tanis/Avaris), Egypt's ancient capital — establishing Hebron's antiquity and prestige. Hebron was one of the oldest continuously inhabited cities in the region.
They reached the Wadi Eshcol and cut a branch there bearing a single cluster of grapes so large that two men had to carry it on a pole between them. They also brought back pomegranates and figs.
KJV And they came unto the brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff; and they brought of the pomegranates, and of the figs.
Notes & Key Terms
Translator Notes
The nachal Eshkol ('Wadi of the Cluster') produces the iconic image of Canaan's abundance: a zemorah ('vine branch') with eshkol anavim echad ('a single cluster of grapes') so massive vayyisa'uhu vamot bishnayim ('they carried it on a pole between two men'). The mot ('carrying pole') was the same type used to transport the Tabernacle's sacred objects — linking the land's produce with holy things. The rimmonim ('pomegranates') and te'enim ('figs') complete a trio of fruits symbolizing the land's fertility.
That place was called the Wadi Eshcol — "Cluster Valley" — because of the grape cluster the Israelites cut there.
KJV The place was called the brook Eshcol, because of the cluster of grapes which the children of Israel cut down from thence.
Notes & Key Terms
Translator Notes
Another etymological place-name: Nachal Eshkol ('Wadi of the Cluster') commemorates the astonishing grape cluster. The phrase al odot ha-eshkol ('on account of the cluster') provides the explicit explanation. The name encodes the proof that the land was genuinely extraordinary in its fertility — the spies' physical evidence confirmed God's description of a 'land flowing with milk and honey.' The tragedy is that this same abundance failed to overcome their fear.
They returned from scouting the land at the end of forty days.
KJV And they returned from searching of the land after forty days.
Notes & Key Terms
Translator Notes
The mission lasted arba'im yom ('forty days') — a number laden with biblical significance: Moses on Sinai (Exodus 24:18), Elijah's journey to Horeb (1 Kings 19:8), and Jesus's wilderness temptation. In Numbers 14:34, God will decree one year of wandering for each day of scouting — forty days becomes forty years. The verb vayyashuvu mittur ('they returned from scouting') uses the same root t-u-r as the original commission in verse 2.
They traveled back and came to Moses, Aaron, and the entire Israelite congregation in the Wilderness of Paran, at Kadesh. They delivered their report to them — to the whole congregation — and displayed the land's produce.
KJV And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and shewed them the fruit of the land.
Notes & Key Terms
Translator Notes
The return to Qadesh ('Kadesh' — meaning 'holy/sacred') in midbar Paran sets the stage for the decisive report. The phrase vayyashivu otam davar ('they brought back word to them') — the root sh-u-v ('to return') combined with davar ('word, report') — indicates a formal debriefing. The report is delivered publicly: ve'et-kol-ha'edah ('and to the entire congregation'), not privately to Moses alone. The display of peri ha'arets ('the land's produce') — the spectacular grape cluster, figs, and pomegranates — provides visual evidence before the verbal report.
They gave their report: "We entered the land where you sent us, and it truly does flow with milk and honey — here is its produce.
KJV And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it.
Notes & Key Terms
Translator Notes
The report begins positively: ba'anu el-ha'arets ('we entered the land') — mission accomplished. The confirmation vegam zavat chalav udevash hi ('and indeed it flows with milk and honey') validates God's own description of the land (Exodus 3:8). The phrase zavat ('flowing') suggests overflowing abundance — chalav ('milk,' representing pastoral wealth) and devash ('honey,' whether bee-honey or date-syrup, representing agricultural sweetness). The tangible proof: vezeh-piryah ('and here is its produce') — they gesture to the enormous grape cluster.
However — the people living in the land are fierce, the cities are fortified and extremely large, and we also saw descendants of Anak there.
KJV Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there.
Notes & Key Terms
Translator Notes
The devastating pivot word: efes ki ('however, but, nevertheless') — a strong adversative that cancels the positive report. The assessment: az ha'am ('the people are fierce/strong'), he'arim betsurot gedolot me'od ('the cities are fortified, very great'), and the climax: vegam-yelidei ha-Anaq ra'inu sham ('and we even saw descendants of Anak there'). The Anakim — the giant warriors first mentioned in verse 22 — are saved for last as the ultimate deterrent. The word efes literally means 'nothing, zero,' as if to say: 'the land is wonderful, but it amounts to nothing because...'
The Amalekites occupy the Negev region. The Hittites, Jebusites, and Amorites occupy the hill country. The Canaanites occupy the territory along the sea and along the Jordan."
KJV The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan.
Notes & Key Terms
Translator Notes
The military intelligence maps the enemy's positions: Amaleq ('Amalek') controls the Negev — the southern approach Israel would need to use. The Chitti ('Hittite'), Yevusi ('Jebusite'), and Emori ('Amorite') hold the strategic highlands (ba-har). The Kena'ani ('Canaanite') controls the coastal plain (al-ha-yam) and the Jordan valley (al yad ha-Yarden). The message: every approach route and strategic zone is already held by formidable peoples. The land is surrounded and saturated with enemies.
Caleb silenced the people before Moses and declared, "We should go up immediately and take possession of it, because we are fully capable of doing so!"
KJV And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it.
Notes & Key Terms
Translator Notes
Caleb's courage erupts: vayyahas ('he silenced') the crowd — an act of bold authority. His words use the emphatic infinitive absolute: aloh na'aleh ('going up we shall go up!' — 'let us absolutely go up!') and yakol nukhal lah ('being able we shall be able for it!' — 'we can certainly do it!'). The doubled verb forms express total confidence. While the ten spies focused on enemy strength, Caleb focuses on divine promise — veyarashnu otah ('and we shall possess/dispossess it'), using the verb y-r-sh that characterizes the conquest mandate throughout Deuteronomy.
But the men who had gone up with him countered, "We cannot attack those people — they are stronger than we are."
KJV But the men that went up with him said, We be not able to go up against the people; for they are stronger than we.
Notes & Key Terms
Translator Notes
The ten spies directly contradict Caleb: lo nukhal la'alot el-ha'am ('we are not able to go up against the people'). Where Caleb said yakol nukhal ('we can certainly do it'), they say lo nukhal ('we cannot'). Their reason: ki-chazaq hu mimmennu ('because he/it is stronger than us'). The pronoun hu ('he/it') is ambiguous — some rabbis read mimmennu as 'than him' (i.e., stronger than God!), a reading that exposes the ultimate faithlessness of their assessment. They measured Canaan's strength against Israel's military capability rather than against God's power.
They spread a slanderous report about the land they had scouted among the Israelites, saying, "The land we traveled through to scout is a land that devours its inhabitants! And all the people we saw in it are men of enormous size.
KJV And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature.
Notes & Key Terms
Translator Notes
The text now uses the loaded term dibbat ha'arets ('slander/defamation of the land') — dibbah is the same word used for malicious gossip (Proverbs 10:18). Their report has crossed from honest assessment to deliberate distortion. The claim erets okhelet yoshveha ('a land that devours its inhabitants') is bizarre — suggesting the land itself is hostile and deadly, contradicting their own testimony about its abundant produce. The phrase anshei middot ('men of stature/measurement') — literally 'men of measures' — means people of extraordinary height, implying the inhabitants are unnaturally tall.
We saw the Nephilim there — the Anakites descend from the Nephilim — and in our own eyes we seemed like grasshoppers, and that is how we must have appeared in their eyes too."
KJV And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight.
Notes & Key Terms
Translator Notes
The climactic exaggeration: the Nefilim ('Nephilim' — the legendary giants of Genesis 6:4) are invoked to maximize terror. The identification benei Anaq min-ha-Nefilim ('the Anakites from/of the Nephilim') connects the current inhabitants to the mythic pre-flood giants. The devastating self-assessment: vannehi ve'eineinu ka-chagavim ('we were in our own eyes like grasshoppers') — the real problem is not the enemy's size but their own shrunken self-perception. The added claim vekhen hayinu be'eineihem ('and so we were in their eyes') is pure projection — they could not possibly know how the Canaanites perceived them. Fear distorted their vision of themselves, of the enemy, and ultimately of God.