TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
Moreover, your little ones, who you said would be taken as booty, and your children who don't yet know good from bad -they will go in there; I will give it to them, and they will have possession of it.
Berean Standard Bible
And the little ones you said would become captives—your children who on that day did not know good from evil—will enter the land that I will give them, and they will possess it.
American Standard Version
Moreover your little ones, that ye said should be a prey, and your children, that this day have no knowledge of good or evil, they shall go in thither, and unto them will I give it, and they shall possess it.
World English Bible Messianic
Moreover your little ones, whom you said should be captured or killed, and your children, who this day have no knowledge of good or evil, they shall go in there, and I will give it to, and they shall possess it.
Geneva Bible (1599)
Moreouer, your children, which ye sayd should be a praye, and your sonnes, which in that day had no knowledge betweene good and euill, they shall go in thither, and vnto them wil I giue it, and they shall possesse it.
Young's Literal Translation
`And your infants, of whom ye have said, For a prey they are, and your sons who have not known to-day good and evil, they go in thither, and to them I give it, and they possess it;
In the KJVVerse 4,932 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 1:39 stands as a profound declaration of God's unwavering faithfulness and merciful provision, particularly for the next generation of Israelites. Following the rebellion of their parents, who, swayed by fear and unbelief, refused to enter the Promised Land, this verse reveals God's enduring commitment to His covenant promises. It directly refutes the fearful predictions of the older generation, emphasizing that the very children they believed would become "a prey" would instead be divinely empowered to inherit and possess the land, highlighting God's sovereign will to fulfill His purposes despite human failure.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 1:39 masterfully employs several literary devices to convey its powerful message. Contrast is central, setting the fate of the disobedient parents (death in the wilderness) against the destiny of their innocent children (inheritance of the land). This highlights the stark difference between human fear and divine faithfulness. Repetition of ideas, through phrases like "your little ones" and "your children," emphasizes the focus on the vulnerable, innocent generation. The divine declaration, "they shall go in thither, and unto them will I give it, and they shall possess it," functions as a Divine Fiat or Prophetic Assurance, underscoring God's absolute authority and the certainty of His word. The parents' fearful prediction of their children becoming "a prey" is met with God's promise that they "shall possess it," creating a powerful Antithesis that directly refutes human anxiety with divine sovereignty and grace.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 1:39 is a profound testament to God's enduring faithfulness and sovereign mercy, even in the face of profound human rebellion. It demonstrates that God's covenant promises are not ultimately contingent on human performance but on His own unchanging character and gracious will. While the consequences of sin are real and severe, God's justice is tempered with compassion, particularly for the innocent and vulnerable. This verse reveals a God who distinguishes between the culpable and the innocent, ensuring that His redemptive purposes are carried forward through a new generation. It underscores the theme of divine grace triumphing over human failure, ensuring the continuity of God's plan for His people and the ultimate fulfillment of His promises of inheritance.
REFLECTION AND APPLICATION
Deuteronomy 1:39 offers profound lessons for believers today, serving as a powerful reminder of God's enduring faithfulness and His heart for the vulnerable. It challenges us to trust in God's promises even when circumstances seem dire or our own fears overwhelm us. Just as God preserved and provided for the children of Israel despite their parents' unbelief, so too does He work to fulfill His purposes across generations, often through those we might deem weakest or least significant. This verse encourages us to actively invest in the spiritual well-being of the next generation, recognizing that God's redemptive plan often unfolds through them. It also calls us to consider the legacy of faith and obedience we are leaving, understanding that while God's mercy prevails, our choices can significantly impact the spiritual trajectory of those who follow us. Ultimately, it provides comfort that God cares deeply for the innocent and defenseless, demonstrating His justice and compassion in ensuring His covenant promises are realized, and inviting us to participate in His ongoing work across time.
Questions for Reflection
FAQ
What does "no knowledge between good and evil" mean in this context?
Answer: In Deuteronomy 1:39, "no knowledge between good and evil" refers to the children's moral immaturity or innocence. It means they were too young to fully understand the gravity of the choices made by the adult generation concerning entering the Promised Land, and therefore, they were not held morally culpable for their parents' rebellion. This phrase highlights their lack of personal responsibility for the collective sin, distinguishing them from the adults who consciously chose disobedience. It's a theological statement about their innocence in the eyes of God regarding that specific act of rebellion, rather than a general statement about their capacity for all moral discernment. A similar concept of a child's discernment is seen in Isaiah 7:16.
How does this verse demonstrate God's faithfulness despite human failure?
Answer: This verse powerfully demonstrates God's faithfulness by showing that despite the profound unbelief and rebellion of the adult generation, which led to their judgment, God did not abandon His covenant promises concerning the land. Instead, He chose to fulfill those promises through the very children whom the fearful parents had declared would be "a prey." God's word and plan for His people endure, even when His people falter. This highlights that God's ultimate purposes are rooted in His own character and covenant, not solely dependent on human merit or obedience. It's a testament to His steadfast love and commitment to His word, as seen in Deuteronomy 7:9.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 1:39, with its emphasis on a new generation inheriting a promised land through divine grace, finds its ultimate and most profound fulfillment in Jesus Christ. The "little ones" who were deemed innocent and given an inheritance foreshadow the spiritual children of God—those who, by grace through faith, are "born again" into a new spiritual lineage, not of works, but of God's Spirit, as Jesus teaches in John 3:3. Just as the physical children were not punished for their parents' sins, so believers in Christ are not condemned by the sin of Adam, but are declared righteous through Christ's perfect obedience and atoning sacrifice, as profoundly explained in Romans 5:19. Jesus is the true Joshua, leading His people into the ultimate "Promised Land"—not a physical territory, but the eternal kingdom of God, an inheritance incorruptible and undefiled, reserved in heaven for those who are kept by God's power through faith, as promised in 1 Peter 1:4. He is the Lamb of God who takes away the sin of the world, making it possible for those who once had "no knowledge" of true righteousness or were spiritually dead to enter into a living relationship with God and possess eternal life, as proclaimed by John the Baptist in John 1:29. Through Christ, God's mercy triumphs over judgment, securing an eternal inheritance for all who believe, demonstrating His unwavering faithfulness to His ultimate redemptive plan for humanity.