Numbers 13 — Hebrew and Greek compared
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Same 10 Similar 6 Different 10 Divergent 5 Disparate 2
Disparate in this chapter: 13:20, 13:33
Each verse is rendered independently from the Hebrew (Rabbinic reading tradition) and from the Greek (Saints reading tradition). The badge classifies the relationship between the two readings; the note beneath records the source document’s comparison and attributed interpretation. Each column retains its own verse references where numbering differs.
Commissioning of the Scouts
13:1 Same
Hebrew · Rabbinic priority
13:1 YHWH spoke to Moses, saying,
Greek · Saints priority
13:1 The Lord spoke to Moses, saying,
The speech introduction corresponds.
13:2 Divergent
Hebrew · Rabbinic priority
13:2 “Send men for yourself to explore the land of Canaan, which I am giving to the Israelites. Send one man from each ancestral tribe, each a leader among them.”
Greek · Saints priority
13:2 “Send men for yourself, and let them inspect the land of the Canaanites, which I am giving the Israelites as a possession. You shall send one man from each tribe, according to the groups of their ancestral families, each a leader among them.”
Greek adds as a possession and the explicit grouping by ancestral families. Both command one leader per tribe.
13:3 Similar
Hebrew · Rabbinic priority
13:3 Moses sent them from the wilderness of Paran at YHWH’s command. All were men who were heads of the Israelites.
Greek · Saints priority
13:3 Moses sent them from the wilderness of Paran through the Lord’s voice. All these men were leaders of the Israelites.
Command and voice express the same authorization in different idioms.
13:4 Different
Hebrew · Rabbinic priority
13:4 These were their names: from the tribe of Reuben, Shammua son of Zaccur;
Greek · Saints priority
13:4 These were their names: from the tribe of Reuben, Salamiel son of Zaccur;
The representative’s name differs: Shammua in Hebrew, Salamiel in the consulted Greek text. The father and tribe correspond.
13:5 Different
Hebrew · Rabbinic priority
13:5 from the tribe of Simeon, Shaphat son of Hori;
Greek · Saints priority
13:5 from the tribe of Simeon, Shaphat son of Souri;
The patronymic is Hori in Hebrew and Souri in Greek; the difference is retained rather than normalized away.
13:6 Same
Hebrew · Rabbinic priority
13:6 from the tribe of Judah, Caleb son of Jephunneh;
Greek · Saints priority
13:6 from the tribe of Judah, Caleb son of Jephunneh;
The representative, father, and tribe correspond under familiar English name forms.
13:7 Same
Hebrew · Rabbinic priority
13:7 from the tribe of Issachar, Igal son of Joseph;
Greek · Saints priority
13:7 from the tribe of Issachar, Igal son of Joseph;
The representative, father, and tribe correspond.
13:8 Same
Hebrew · Rabbinic priority
13:8 from the tribe of Ephraim, Hoshea son of Nun;
Greek · Saints priority
13:8 from the tribe of Ephraim, Hoshea son of Nun;
Greek Ausē represents Hoshea here; both distinguish this earlier name from Joshua in 13:16.
13:9 Same
Hebrew · Rabbinic priority
13:9 from the tribe of Benjamin, Palti son of Raphu;
Greek · Saints priority
13:9 from the tribe of Benjamin, Palti son of Raphu;
The representative, father, and tribe correspond.
13:10 Same
Hebrew · Rabbinic priority
13:10 from the tribe of Zebulun, Gaddiel son of Sodi;
Greek · Saints priority
13:10 from the tribe of Zebulun, Gaddiel son of Sodi;
Greek Goudiēl is represented by the familiar Gaddiel here; no independent identity difference is inferred from routine transliteration.
13:11 Similar
Hebrew · Rabbinic priority
13:11 from the tribe of Joseph, from the tribe of Manasseh, Gaddi son of Susi;
Greek · Saints priority
13:11 from the tribe of Joseph, of the sons of Manasseh, Gaddi son of Susi;
Greek uses sons where Hebrew repeats tribe; the affiliation corresponds.
13:12 Same
Hebrew · Rabbinic priority
13:12 from the tribe of Dan, Ammiel son of Gemalli;
Greek · Saints priority
13:12 from the tribe of Dan, Ammiel son of Gemalli;
The representative, father, and tribe correspond.
13:13 Same
Hebrew · Rabbinic priority
13:13 from the tribe of Asher, Sethur son of Michael;
Greek · Saints priority
13:13 from the tribe of Asher, Sethur son of Michael;
The representative, father, and tribe correspond.
13:14 Different
Hebrew · Rabbinic priority
13:14 from the tribe of Naphtali, Nahbi son of Vophsi;
Greek · Saints priority
13:14 from the tribe of Naphtali, Nahbi son of Iabi;
Greek Ναβι is rendered with the familiar form Nahbi. The materially different father Iabi, rather than Hebrew Vophsi, is retained.
13:15 Different
Hebrew · Rabbinic priority
13:15 from the tribe of Gad, Geuel son of Machi.
Greek · Saints priority
13:15 from the tribe of Gad, Gaddiel son of Machi.
Greek uses Goudiēl, the same name-form as at 13:10; Hebrew distinguishes Geuel from Gaddiel.
13:16 Same
Hebrew · Rabbinic priority
13:16 These were the names of the men Moses sent to explore the land. Moses named Hoshea son of Nun Joshua.
Greek · Saints priority
13:16 These were the names of the men Moses sent to explore the land. Moses named Hoshea son of Nun Joshua.
Both record the renaming. Greek Iēsous here refers to Joshua; its later use for Jesus does not change the narrative referent.
The Instructions of Moses
13:17 Different
Hebrew · Rabbinic priority
13:17 Moses sent them to explore the land of Canaan and said to them, “Go up this way through the Negeb, and go up into the hill country.
Greek · Saints priority
13:17 Moses sent them to inspect the land of Canaan and said to them, “Go up by this wilderness, and you shall go up into the hill country.
Hebrew names the Negeb, the southern region; Greek describes the route as this wilderness.
13:18 Similar
Hebrew · Rabbinic priority
13:18 See what the land is like, and whether the people living in it are strong or weak, few or many.
Greek · Saints priority
13:18 See what the land is like, and whether the people settled on it are stronger or weak, few or many.
The reconnaissance questions correspond; Greek uses a comparative form for strong.
13:19 Divergent
Hebrew · Rabbinic priority
13:19 Is the land where they live good or bad? What are the towns where they live—open camps or fortified places?
Greek · Saints priority
13:19 Is the land on which they are settled good or bad? What are the towns in which they live—walled or unwalled?
Greek reverses the order of the fortified/unfortified alternatives and describes walls explicitly. It does not reverse the mission’s purpose.
13:20 Disparate
Hebrew · Rabbinic priority
13:20 Is the land rich or poor? Are there trees in it or not? Take courage and bring some of the land’s fruit.” It was the season of the first ripe grapes.
Greek · Saints priority
13:20 Is the land rich or neglected? Are there trees in it or not? Persevere and take some of the land’s fruit.” The days were spring days, forerunners of the grape harvest.
Hebrew identifies the first-ripe-grape season; Greek explicitly calls the days spring and forerunners of grapes. The seasonal description differs materially. Poor/lean land is also rendered neglected.
The Forty-Day Expedition
13:21 Different
Hebrew · Rabbinic priority
13:21 They went up and explored the land from the wilderness of Zin to Rehob, at the entrance to Hamath.
Greek · Saints priority
13:21 They went up and inspected the land from the wilderness of Sin to Raab, as one enters Ephaath.
The geographical forms are retained where the consulted Greek differs, especially Ephaath versus Hamath. Sin here represents Hebrew Zin; it must not be automatically identified with every other wilderness called Sin.
13:22 Different
Hebrew · Rabbinic priority
13:22 They went up through the Negeb, and he came to Hebron, where Ahiman, Sheshai, and Talmai, descendants of Anak, were. Hebron had been built seven years before Zoan in Egypt.
Greek · Saints priority
13:22 They went up through the wilderness and came as far as Hebron, where Ahiman, Sheshai, and Talmai, families of Anak, were. Hebron had been built seven years before Tanis in Egypt.
Hebrew shifts to singular he came without naming the subject; Greek keeps the travelers plural. Greek Tanis corresponds to Zoan. An identification of the singular traveler as Caleb is interpretation, not an added Hebrew name.
Rabbinic reception: Rashi identifies the singular traveler as Caleb, visiting the patriarchs’ graves to pray against joining the scouts’ counsel. The identification remains in commentary because the Hebrew clause does not name him.
Source: Rashi, Numbers 13:22
13:23 Divergent
Hebrew · Rabbinic priority
13:23 They came to the Wadi Eshcol and cut from there a branch with one cluster of grapes. Two men carried it on a pole; they also took some pomegranates and figs.
Greek · Saints priority
13:23 They came as far as the Ravine of the Cluster and inspected it. They cut from there a branch with one cluster of grapes upon it and carried it on carrying poles, with some pomegranates and figs.
Greek adds inspection of the ravine and does not specify two bearers. It translates Eshcol by cluster and uses a plural word for carrying supports.
13:24 Similar
Hebrew · Rabbinic priority
13:24 That place was called Wadi Eshcol because of the cluster the Israelites cut from there.
Greek · Saints priority
13:24 They named that place Ravine of the Cluster because of the cluster the Israelites cut from there.
The naming explanation corresponds; Greek translates the place-name and makes the namers plural.
13:25 Same
Hebrew · Rabbinic priority
13:25 They returned from exploring the land at the end of forty days.
Greek · Saints priority
13:25 They returned from there after inspecting the land for forty days.
The duration and return correspond.
The Divided Report
13:26 Similar
Hebrew · Rabbinic priority
13:26 They came to Moses, Aaron, and the whole Israelite congregation in the wilderness of Paran, at Kadesh. They brought word back to them and to the whole congregation and showed them the land’s fruit.
Greek · Saints priority
13:26 They came to Moses, Aaron, and the whole congregation of Israelites in the wilderness of Paran, Kadesh. They gave a report to them and the whole congregation and showed the land’s fruit.
The audience, place, report, and displayed fruit correspond; the spatial relation to Kadesh is more compressed in Greek.
13:27 Similar
Hebrew · Rabbinic priority
13:27 They told him, “We came to the land to which you sent us. It does indeed flow with milk and honey, and this is its fruit.
Greek · Saints priority
13:27 They told him, “We came to the land to which you sent us, a land flowing with milk and honey, and this is its fruit.
The positive description corresponds; Hebrew adds an emphatic indeed.
13:28 Different
Hebrew · Rabbinic priority
13:28 But the people living in the land are strong, and the cities are fortified and very large. We also saw descendants of Anak there.
Greek · Saints priority
13:28 But the nation living on it is bold, and the cities are strongly fortified with walls and very large. We saw the family of Anak there.
Greek describes the inhabitants as bold and explicitly mentions walls; Hebrew emphasizes strength. Both report the Anakite presence.
13:29 Divergent
Hebrew · Rabbinic priority
13:29 Amalek lives in the Negeb. The Hittites, Jebusites, and Amorites live in the hill country; the Canaanites live by the sea and along the Jordan.”
Greek · Saints priority
13:29 Amalek lives in the land toward the south. The Hittites, Hivites, Jebusites, and Amorites live in the hill country; the Canaanites live beside the sea and beside the River Jordan.”
Greek adds the Hivites to the hill-country peoples and explicitly calls the Jordan a river.
13:30 Different
Hebrew · Rabbinic priority
13:30 Caleb quieted the people before Moses and said, “Let us certainly go up and take possession of it, for we can surely overcome it.”
Greek · Saints priority
13:30 Caleb quieted the people before Moses and said to him, “No! We shall certainly go up and inherit it, for we shall surely prevail against them.”
Greek adds an explicit No and directs the final assurance against the inhabitants; Hebrew’s final feminine pronoun refers to the land.
13:31 Divergent
Hebrew · Rabbinic priority
13:31 But the men who had gone up with him said, “We cannot go up against the people, for they are stronger than we are.”
Greek · Saints priority
13:31 But the men who had gone up with him said, “We are not going up, for we shall certainly not be able to go up against the nation, because it is much stronger than we are.”
Greek adds an explicit refusal before the declaration of inability and intensifies the comparison.
13:32 Different
Hebrew · Rabbinic priority
13:32 They spread a bad report about the land they had explored among the Israelites, saying, “The land through which we passed to explore it is a land that devours its inhabitants. All the people we saw in it are men of great stature.
Greek · Saints priority
13:32 They brought dismay about the land they had inspected to the Israelites, saying, “The land through which we passed to inspect it is a land that devours its inhabitants. All the people we saw in it are exceedingly tall men.
Hebrew characterizes the report as bad or defamatory; Greek ekstasis emphasizes the dismay it conveys. Both preserve the devouring-land image and extraordinary stature.
13:33 Disparate
Hebrew · Rabbinic priority
13:33 There we saw the Nephilim—the sons of Anak come from the Nephilim. We seemed like grasshoppers in our own eyes, and so we were in their eyes.”
Greek · Saints priority
13:33 There we saw the giants. We were like grasshoppers before them, and indeed so we were before them.”
Greek omits the Anakite genealogy and repeats their perspective instead of first giving the scouts’ own perspective. Giants interprets Nephilim. The resulting account of ancestry and perception differs substantially.
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Saints Translation · Companion comparison edition · working draft awaiting specialist review.