TRV
Translation
King James Version
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.
Complete Jewish Bible
and in your tents you complained, 'It's because ADONAI hated us that he has brought us out of the land of Egypt, only to hand us over to the Emori to destroy us.
Berean Standard Bible
You grumbled in your tents and said, “Because the LORD hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites to be annihilated.
American Standard Version
and ye murmured in your tents, and said, Because Jehovah 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.
World English Bible Messianic
You murmured in your tents, and said, “Because the LORD hated us, he has brought us out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
Geneva Bible (1599)
And murmured in your tentes, and sayd, Because the Lord hated vs, therefore hath hee brought vs out of the land of Egypt, to deliuer vs into the hand of the Amorites, and to destroy vs.
Young's Literal Translation
and murmur in your tents, and say, In Jehovah's hating us He hath brought us out of the land of Egypt, to give us into the hand of the Amorite--to destroy us;
In the KJVVerse 4,920 of 31,102
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Commentary on Deuteronomy 1 verses 19–46
19 ¶ And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadeshbarnea.
20 And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.
21 Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.
22 And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
23 And the saying pleased me well: and I took twelve men of you, one of a tribe:
24 And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.
25 And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God doth give us.
26 Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:
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.
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.
29 Then I said unto you, Dread not, neither be afraid of them.
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;
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.
32 Yet in this thing ye did not believe the LORD your God,
33 Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day.
34 And the LORD heard the voice of your words, and was wroth, and sware, saying,
35 Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
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.
37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
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.
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.
40 But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.
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.
42 And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.
43 So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill.
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.
45 And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you.
46 So ye abode in Kadesh many days, according unto the days that ye abode there.
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 and their rests), and had been carried in the arms of divine grace with as much care and tenderness as were ever shown to any child borne in the arms of a nursing father. And was there any room left to distrust this God? Or were they not the most ungrateful people in the world, who, after such sensible proofs of the divine goodness, hardened their hearts in the day of temptation? Moses had complained once that God had charged him to carry this people as a nursing father doth the sucking child (Num 11:12); but here he owns that it was God that so carried them, and perhaps this is alluded to (Act 13:18), where he is said to bear them, or to suffer their manners.
VI. He charges them with the sin which they were guilty of upon this occasion. Though those to whom he was now speaking were a new generation, yet he lays it upon them: You rebelled, and you murmured; for many of these were then in being, though under twenty years old, and perhaps were engaged in the riot; and the rest inherited their fathers' vices, and smarted for them. Observe what he lays to their charge. 1. Disobedience and rebellion against God's law: You would not go up, but rebelled, Deu 1:26. The rejecting of God's favours is really a rebelling against his authority. 2. Invidious reflections upon God's goodness. They basely suggested: Because the Lord hated us, he brought us out of Egypt, Deu 1:27. What could have been more absurd, more disingenuous, and more reproachful to God? 3. An unbelieving heart at the bottom of all this: You did not believe the Lord your God, Deu 1:32. All your disobedience to God's laws, and distrust of his power and goodness, flow from a disbelief of his word. A sad pass it has come to with us when the God of eternal truth cannot be believed.
VII. He repeats the sentence passed upon them for this sin, which now they had seen the execution of. 1. They were all condemned to die in the wilderness, and none of them must be suffered to enter Canaan except Caleb and Joshua, Deu 1:34-38. So long they must continue in their wanderings in the wilderness that most of them would drop off of course, and the youngest of them should be cut off. Thus they could not enter in because of unbelief. It was not the breach of any of the commands of the law that shut them out of Canaan, no, not the golden calf, but their disbelief of that promise which was typical of gospel grace, to signify that no sin will ruin us but unbelief, which is a sin against the remedy. 2. 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. Because all the old stock must go off, Moses himself must not stay behind. Their unbelief let death into the camp, and, having entered, even Moses falls within his commission. 3. Yet here is mercy mixed with wrath. (1.) That, though Moses might not bring them into Canaan, Joshua should (v. 38): Encourage him; for he would be discouraged from taking up a government which he saw Moses himself fall under the weight of; but let him be assured that he shall accomplish that for which he is raised up: He shall cause Israel to inherit it. Thus what the law could not do, in that it was weak, Jesus, our Joshua, does by bringing in the better hope. (2.) That, though this generation should not enter into Canaan, the next should, Deu 1:39. As they had been chosen for their fathers' sakes, so their children might justly have been rejected for their sakes. But mercy rejoiceth against judgement.
VIII. He reminds them of their foolish and fruitless attempt to get this sentence reversed when it was too late. 1. They tried it by their reformation in this particular; whereas they had refused to go up against the Canaanites, now they would go up, aye, that they would, in all haste, and they girded on their weapons of war for that purpose, Deu 1:41. Thus, when the door is shut, and the day of grace is over, there will be found those that stand without and knock. But this, which looked like a reformation, proved but a further rebellion. 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. They tried by their prayers and tears to get the sentence reversed: They returned and wept before the Lord, Deu 1:45. While they were fretting and quarrelling, it is said (Num 14:1): They wept that night; those were tears of rebellion against God, these were tears of repentance and humiliation before God. Note, Tears of discontent must be wept over again; the sorrow of the world worketh death, and is to be repented of; it is not so with godly sorrow, that will end in joy. But their weeping was all to no purpose. The Lord would not harken to your voice, because you would not harken to his; the decree had gone forth, and, like Esau, they found no place of repentance, though they sought it carefully with tears.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–46. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 1:27 vividly recounts Israel's profound rebellion at Kadesh-barnea, a pivotal moment of fear and unbelief following the spies' report. Gripped by a distorted perception, the people murmured in their tents, accusing the LORD of malevolent intent—that He had led them out of Egypt only to hand them over to the Amorites for destruction because He "hated" them. This egregious accusation not only revealed a deep-seated distrust in God's covenant love and power but also marked a tragic turning point, sealing that generation's fate to perish in the wilderness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 1:27 employs several potent literary devices that amplify its message. There is striking Irony in the Israelites' accusation: God, who had demonstrated unparalleled love, power, and faithfulness in delivering them from slavery, is accused of hatred and malicious intent. This stands in stark contrast to His revealed character and consistent actions throughout the Exodus. The phrase "Because the LORD hated us... to destroy us" also functions as Hyperbole, an extreme exaggeration of their perceived plight and God's intentions. Their fear and despair amplify their claims, leading them to articulate an utterly unfounded and over-the-top accusation about God's character. Furthermore, the attribution of human emotion like "hate" to God, especially in such a negative and accusatory way, is a form of Anthropomorphism, revealing not God's actual emotion but the people's deeply distorted and fearful perception of Him. The entire verse is also part of a larger pattern of Repetition of the theme of murmuring and rebellion throughout the wilderness narrative, emphasizing Israel's persistent struggle with faith and obedience, and serving as a cautionary tale for the new generation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 1:27 serves as a stark and enduring reminder of the destructive power of unbelief and the profound danger of misinterpreting God's character and intentions. The Israelites' accusation that God "hated" them, despite His demonstrable love and unwavering faithfulness in the Exodus and wilderness provision, highlights a recurring human tendency to project our fears, anxieties, and distrust onto God, rather than resting in His sovereign goodness and wisdom. This verse underscores the critical importance of faith as the proper and necessary response to God's commands and promises, and it powerfully reveals how a lack of faith can lead to devastating consequences, not only in terms of missed blessings and delayed promises but also in a fundamentally distorted relationship with the divine. It teaches us that true spiritual maturity involves trusting God's heart and His ultimate good purposes, even when circumstances are daunting or His path seems difficult and counter-intuitive to our limited understanding.
REFLECTION AND APPLICATION
Deuteronomy 1:27 offers a timeless and profound warning against the insidious nature of unbelief and the pervasive temptation to succumb to fear when faced with daunting challenges or seemingly insurmountable obstacles. It challenges us to deeply examine our own hearts: do we, like the Israelites, sometimes fall into the trap of accusing God of malicious intent, indifference, or a lack of care when our circumstances are difficult, or when His path for us seems arduous and beyond our immediate comprehension? This verse calls us to actively cultivate a deep-seated and unwavering trust in God's unchanging love, His perfect wisdom, and His sovereign control, even when His ways are mysterious or His timing seems delayed. It reminds us that our perception of God is often tragically shaped by our fears, anxieties, and limited human perspective, rather than by the unchanging truth of His revealed character in Scripture. To combat this destructive tendency, we must actively remember His past faithfulness in our lives and in history, cling tenaciously to His unfailing promises, and diligently guard against the murmuring spirit that can poison our relationship with Him and ultimately prevent us from entering into the "promised lands" of blessing, peace, and purpose that He has prepared for us.
Questions for Reflection
FAQ
Why did Israel accuse God of hating them, despite His deliverance from Egypt?
Answer: Israel's accusation that "the LORD hated us" (Deuteronomy 1:27) stemmed from a profound and tragic combination of fear, unbelief, and a distorted perception of God's character. Despite having personally witnessed God's miraculous power in the Exodus from Egypt and His continuous, supernatural provision in the wilderness for over a year, they allowed the daunting report of the Amorites' strength and fortified cities (Numbers 13:28-29) to completely overshadow their memory of God's faithfulness and His covenant promises. Their overwhelming fear led them to interpret God's command to enter the land not as an act of love leading to blessing and the fulfillment of His promise, but as a malevolent trap designed for their destruction. This accusation reveals a deep spiritual blindness and a profound ingratitude, where their present discomfort and perceived danger outweighed all overwhelming evidence of God's covenant love and benevolent intentions (Deuteronomy 7:7-8).
CHRIST-CENTERED FULFILLMENT
Deuteronomy 1:27, with its poignant portrayal of Israel's unbelief and rebellion against God's loving intentions, finds its ultimate Christ-centered fulfillment in the stark contrast between the old covenant's failure and the new covenant's triumph. The wilderness generation's tragic inability to enter the Promised Land due to their hardened hearts and blasphemous accusation against God's love foreshadows humanity's inherent inability to inherit God's eternal promises through self-effort, a spirit of rebellion, or a lack of faith. However, Jesus Christ, the true and faithful Israelite, perfectly embodies the obedience and unwavering trust that the first generation lacked. He did not murmur against the Father's will, even when faced with the ultimate "Amorites" of sin, suffering, and death (cf. His prayer in Luke 22:42). Through His perfect obedience, His sacrificial death on the cross, and His glorious resurrection, Jesus delivers us not to destruction but from it, ushering us into the true spiritual Promised Land—eternal life and reconciled communion with God (John 3:16). He is the greater Joshua who leads His people into true rest (Hebrews 4:8-10), not through a wilderness of murmuring and judgment, but by grace through faith in His finished work. Jesus forever dispels the lie that God "hates" us, for He demonstrated His boundless love by giving His only Son as a propitiation for our sins (Romans 5:8).