34<\/strong>. my alienation<\/em> ] my<\/em> opposition.<\/strong> Ye shall experience what it means to be opposed and hindered by me. The subst. occurs in Job 33:10<\/span> only. For the verb cf. Num 30:6<\/span> (R.V. ‘disallow’), Num 32:7<\/span> (R.V. ‘discourage’).<\/p>\n My breach of promise – <\/B>In the original, a word, found elsewhere only in Job 30:10<\/span>, and meaning my withdrawals my turning away. See the margin.<\/P> <\/p>\n Verse 34<\/span>. After the number of the days<\/B><\/I>] The spies were forty<\/I> days<\/I> in searching the land, and the people who rebelled on their evil report are condemned to wander forty years<\/I> in the wilderness! Now let them make them a captain and go back to Egypt if they<\/I> can<\/I>. God had so hedged them about with his power and providence that they could neither go back to Egypt nor get forward to the promised land! God has provided innumerable spiritual<\/I> blessings for mankind, but in the pursuit of earthly<\/I> good they lose them, and often lose the others also! If ye be willing and obedient, ye<\/I> shall eat the fruit of the land<\/I>, but not otherwise<\/I>; unless for your farther punishment God give you your portion in<\/I> THIS life<\/I>, and ye get none in the life to come. From so great a curse may God save thee<\/I>, thou money-loving, honour-hunting, pleasure-taking, thoughtless, godless man!<\/P> <\/P> And ye shall know my breach of promise.<\/B><\/I>] This is certainly a most harsh expression; and most learned men agree that the words eth tenuathi<\/I> should be translated my vengeance<\/I>, which is the rendering of the Septuagint, Vulgate, Coptic<\/I>, and Anglo-Saxon<\/I>, and which is followed by almost all our ancient English<\/I> translations. The meaning however appears to be this: As God had promised to bring them into the good land, provided they kept his statutes, ordinances, c., and they had now broken their engagements, he was no longer held by his covenant and therefore, by excluding them from the promised land, he showed them at once his annulling of the covenant<\/I> which they had broken, and his vengeance<\/I> because they had broken it.<\/P> <\/p>\n Each day for a year; <\/B>so there should have been forty years to come, but God was pleased mercifully to accept of the time past as a part of that time. <\/P> My breach of promise, <\/B>that as you have first broken the covenant between you and me, by breaking the terms or conditions of it, so I will make it void on my part, by denying you the blessings promised in that covenant, and to be given to you in case of your obedience. So you shall see that the breach of promise wherewith you charged me, Num 14:3<\/span>, lies at your door, and was forced from me by your perfidiousness. Or, my breach<\/I>; either passively, i.e. your breaking off from me, as such pronouns are oft used, as Gen 1:4<\/span>; Isa 53:11<\/span>; 56:7<\/span>; or actively, i.e. my breaking off or departing from you, and stopping the current of my blessings towards you; you shall feel by experience how sad your condition is when I withdraw my grace and favour from you. <\/P> <\/p>\n 34. ye shall know my breach ofpromise<\/B>that is, in consequence of your violation of thecovenant betwixt you and Me, by breaking the terms of it, it shall benull and void on My part, as I shall withhold the blessings Ipromised in that covenant to confer on you on condition of yourobedience.<\/P><\/p>\n After the number of days in which ye searched the land<\/strong>,<\/p>\n [even] forty days<\/strong>,…. For so long they were searching it,<\/p>\n Nu 13:25<\/span>;<\/p>\n each day for a year<\/strong>; reckoning each day for a year, forty days for forty years, as in Eze 4:6<\/span>;<\/p>\n shall ye bear your iniquities, [even] forty years<\/strong>: which number is given, being a round one, otherwise it was but thirty eight years and a half ere they were all cut off, and their children entered the land:<\/p>\n and ye shall know my breach of promise<\/strong>; God never makes any breach of promise; his covenant he will not break, nor alter what is gone out of his lips; men break their promises, and transgress the covenant they have made with him, but he never breaks his, Ps 89:34<\/span>; this should rather be rendered only, “ye shall know my breach”; experience a breach made upon them by him, upon their persons and families by consuming them in the wilderness: the Targum of Jonathan is,<\/p>\n “and ye shall know what ye have murmured against me;”<\/p>\n this same word is used in the plural in Job 33:10<\/span>, and is by the Targum rendered “murmurings” or “complaints”; and so the sense is, ye shall know by sad experience the evil of complaining and murmuring against me. The Vulgate Latin version is,<\/p>\n “ye shall know my vengeance;”<\/p>\n and so the Septuagint,<\/p>\n “ye shall know the fury of my anger”<\/p>\n which give the sense, though not a literal version of the words.<\/p>\n (34) Even forty days, each day for a year.<\/strong>The numbering which is recorded in chapter 26 took place after the death of Aaron, which happened on the first day of the fifth month of the fortieth year after the exodus (Num. 33:38<\/span>). Hence it follows that the year and a half which had elapsed since the exodus must be included in the forty years of shepherd life in the wilderness.<\/p>\n My breach of promise.<\/strong>The noun which is thus rendered occurs only in one other place, viz., Job. 33:10<\/span>. The cognate verb, however, occurs several times in this book in the sense of refuse, disallow, <\/em>or hinder. <\/em>(See Num. 30:5<\/span>; Num. 30:8<\/span>; Num. 30:11<\/span>; Num. 32:7<\/span>.) The meaning here appears to be rejection <\/em>or alienation. 34<\/strong>. <\/strong> Forty days forty years <\/strong> Thus the sin of the spies and the unbelief of the nation would be vividly set before them as the cause of their exclusion from Canaan. At every question, “How long?” the mind would revert to the forty days’ search by the spies, to their majority report, and to the slough of despond into which the people fell at Kadesh. <\/p>\n Shall ye bear your iniquities <\/strong> In the next verse we find an explanation of bearing iniquities. “In this wilderness shall they be consumed, and there shall they die.” “The weight of guilt is so great that they stagger under it in crooked ways for many years, till they sink exhausted with the weary load. The transition is very easy from the idea of bearing sin to that of bearing punishment.” Bibliotheca Sacra. <\/em> As Prof. Park expresses it, “Sin presses the sinner down in <\/em> punishment and into <\/em> punishment.” <\/p>\n My breach of promise <\/strong> Here is but one Hebrew word, t’nooah, <\/em> used elsewhere only in Job 33:10<\/span>, and rendered occasions. <\/em> It literally signifies removal <\/em> or alienation, <\/em> the withdrawal of one’s self from a person, and so metaphorically expresses enmity. <\/em> Hence the strong rendering of the Septuagint, , the vehemence of my anger, <\/em> and of the Vulgate, ultionem meam, my vengeance. <\/em> Luther’s translation, though more correct, is not so concise and vigorous What it shall be when I withdraw my hand. <\/em> The breach of promise is induced by the wilful and persistent disobedience of Israel in refusing to carry out Jehovah’s purpose of love. His immutability requires him to treat unbelievers as rebels. The justice of their punishment is vindicated by their own contumacy.<\/p>\n Num 14:34<\/span><\/em><\/strong>. <\/strong>Ye shall know my breach of promise<\/em><\/strong><\/strong> My vengeance, Waterland. <\/em>There is nothing for of promise <\/em>in the original. Dr. Waterland follows many of the ancient versions. Houbigant renders it, and ye shall know that I have broken my covenant with you: <\/em>the Hebrew, says he, is literally, my abrogation of the covenant <\/em> eth tenuati; <\/em>for God addresses the rebels, who now had no part in the covenant, which, however, was afterwards established with their children and posterity; see Num 14:30-31<\/span>. The original word occurs only here and in Job 33:10<\/span>. Upon which the very learned Schultens observes, that it is derived from the Hebrew na, <\/em>and the Arabic noua, <\/em>which signifies crude, half done, indigested, ulcerated;<\/em> and hence, understanding it in a moral sense, we may render it, you shall perceive how I am incensed against you. <\/em>Dr. Waterland observes, under our present uncertainties, respecting the original word, and while we want other light, I know no better rule to go by than the LXX, which is the most ancient version, and Saint Jerome, who had seen the other ancient Greek versions. Now the LXX have in this place <\/em> my anger, <\/em>or, more literally, the fury of my wrath; <\/em>and in Job 33:10<\/span> they have complaint, accusation. <\/em>Jerome in the first passage has ultionem meam; <\/em>and in the other querelas. <\/em>Le Clerc, having considered every way, and finding an Arabic root which seemed to favour such construction as the LXX and Vulgate give, acquiesces at length in this rendering, ye shall know my vengeance, <\/em>being at least as good and as probable as any; see Scripture vindicated, <\/em>part 2: p. 30. <\/p>\n REFLECTIONS.<\/strong>Fixed is the fatal decree; judgment must proceed, but mingled with mercy. They shall not be consumed in an instant, as they deserved; yet shall they never possess the land that they have despised. <\/p>\n 1. God’s glory shall be manifested in pardoning and sparing them at Moses’s intercession; yet in such a way, as that his displeasure shall appear in the most awful colours. Note; <\/em>(1.) Great is the effect of fervent prayer. (2.) God will take care, even in his mercy to the sinner, to shew his indignation against sin. <\/p>\n 2. The sentence of exclusion from Canaan goes forth against them. They wish it, and the wish is granted: during forty years they are, by degrees, to be consumed in their wanderings; a punishment less than their iniquities deserved, after having tempted, provoked God, and murmured so repeatedly, and this in the face of the daily miracles wrought for them. Note; <\/em>(1.) God records our provocations, and he will visit us for them. (2.) Repeated backsliding is very aggravated guilt. <\/p>\n 3. God commands them to retire; they would, and they shall. The Amalekites they feared are ready to fall on them; and now, as God will not help them, they are indeed an unequal match. Unbelieving fears are justly punished by the infliction of the dreaded evil. 5. Mercy is promised to Caleb and Joshua. They were men of another spirit; and as they proved their fidelity by fully following the Lord, he will reward them with singular favour, by bringing them into the land. Note; <\/em>(1.) God’s people are men of a different spirit from the world around them, and from what themselves were in their unconverted state. 2. Their hearts fully cleave to the Lord; they have no allowed guile, and seek in simplicity to know and obey God’s will. (3.) These, however reviled and rejected of men, shall find that God will amply recompence them, by an inheritance incorruptible, reserved for them in heaven. <\/p>\n 6. The children, who are young, and not supposed to join in their parents’ sin, are spared; they shall see the promise fulfilled; and, though their unbelieving fathers said they would be a prey, themselves shall seize the prey, and spoil these dreaded enemies. Note; <\/em>If the children bear the iniquity of their fathers, it is only because they follow their sins; if, warned by their punishment, they avoid their evil ways, mercy shall compass them about on every side. <\/p>\n Num 14:34 After the number of the days in which ye searched the land, [even] forty days, each day for a year, shall ye bear your iniquities, [even] forty years, and ye shall know my breach of promise.<\/p>\n Ver. 34. My breach of promise,<\/strong> ] i.e., <\/em> Ye shall find to your cost, what it is to charge me with breach of promise, through unbelief.<\/p>\n forty days. See App-10. The number of Probation. <\/p>\n each day for a year. No universal law here: “day” means day, and “year” means year. See App-11. <\/p>\n breach = “my breach of promise (compare Num 14:42 and Num 14:43; [with which ye charge me] meaneth”. Compare Deu 31:16, Deu 31:17. Zec 11:10. Rom 11:22; also Job 33:10. <\/p>\n After: Num 13:25, 2Ch 36:21 <\/p>\n the number: Psa 95:10, Eze 4:6, Dan 9:24, Rev 11:3 <\/p>\n shall ye bear: Num 18:23, Lev 20:19, Psa 38:4, Eze 14:10 <\/p>\n ye shall: 1Ki 8:56, Psa 77:8, Psa 105:42, Jer 18:9, Jer 18:10, Lam 3:31-33, Heb 4:1 <\/p>\n breach of promise: or, altering of my purpose, Tenooathi, rather, my failure, or disannulling, from noo, to fail, disannul; for as they had broken their engagements, God was no longer held by his covenant. Deu 31:16, Deu 31:17, 1Sa 2:30, Zec 11:10 <\/p>\n Reciprocal: Num 18:1 – shall bear Deu 1:46 – General Jos 14:10 – forty Jos 24:7 – ye dwelt Jdg 2:1 – I will never Neh 9:21 – forty Psa 59:13 – Consume Isa 20:3 – three Eze 4:4 – thou shalt bear Eze 23:35 – therefore Amo 2:10 – and led Act 13:18 – about Rev 11:2 – forty<\/p>\n Num 14:34. Each day for a year So there should have been forty years to come, but God was pleased mercifully to accept of the time past as a part of that time. Ye shall know my breach of promise That as you have first broken the covenant between you and me, by breaking the conditions of it, so I will make it void on my part, by denying you the blessings promised in that covenant. Thus you shall see that the breach of promise wherewith you charged me, lies at your door, and was forced from me by your perfidiousness.<\/p>\n 14:34 After the number of the days in which ye searched the land, [even] forty days, each day for a year, shall ye bear your iniquities, [even] forty years, and ye {p} shall know my breach of promise.<\/p>\n (p) Whether my promise is true or not.<\/p>\n After the number of the days in which ye searched the land, [even] forty days, each day for a year, shall ye bear your iniquities, [even] forty years, and ye shall know my breach of promise. 34. my alienation ] my opposition. Ye shall experience what it means to be opposed and hindered by me. … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 14:34”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4151","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4151","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4151"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4151\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4151"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4151"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4151"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
4. Forty years (according to the days of their searching the land) they must bear their iniquities in the wilderness, where every hardship they endured should remind them of the cause of it, and humble them under the reflection of their provocations which occasioned these visitations. Note; <\/em>(1.) It is a great mercy that we have space given us for repentance; and we ought to count as mercies those sufferings which lead us thereunto. (2.) The afflictions of others for sin should be a warning to us to avoid their transgressions, that we may not share in their plagues. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"