Numbers 13:10

Hebrew (Westminster Leningrad Codex)

English Translation

Of the tribe of Zebulun, Gaddiel the son of Sodi.

World English Bible · Public Domain

Highlights

2 hapax legomena — only here in the Hebrew Bible
2 first appearances in the Hebrew Bible

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גַּדִּיאֵ֖ל

Gaddîyʼêl

H1427

“Gaddiel”

Noun, Proper

Appears 1× in the Hebrew Bible
First appears here

Full BDB Definition

Origin: from H1409 and H410

TWOT: None

Gaddiel = "God is my fortune" - the spy from the tribe of Zebulun sent by Moses to spy out the land of Canaan

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

5: words
5: distinct lemmas
Pentateuch: section

Notable vocabulary

2 hapax legomena — words that appear only here in the entire Hebrew Bible:

גַּדִּיאֵ֖ל Gaddiel H1427
סוֹדִֽי Sodi H5476

First appearance in Scripture

These words make their first canonical appearance in the Hebrew Bible here:

גַּדִּיאֵ֖ל Gaddiel H1427
סוֹדִֽי Sodi H5476

Shared distinctive vocabulary

זְבוּלֻ֔ן Zebulun H2074 occurs in 43 verses of the Hebrew Bible. Also found in:

Grammatical profile

5 nouns

Hebrew & Septuagint length

In English translation the verse runs 10 words from the Hebrew and 10 from the Septuagint (LXX English) — the same length.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 5 Hebrew tokens and 6 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Numbers 13:10 Masoretic · Westminster Leningrad Codex

לְמַטֵּ֣ה זְבוּלֻ֔ן גַּדִּיאֵ֖ל בֶּן סוֹדִֽי

Of the tribe of Zebulun, Gaddiel the son of Sodi.

World English Bible · Public Domain

Greek LXX Numbers 13:10 Septuagint · lemma form

ὁ φυλή ζαβουλων γουδιηλ υἱός σουδι

Of the tribe of Benjamin, Phalti the son of Raphu.

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

Targum Onkelos Torah (Genesis–Deuteronomy)

לְשִׁבְטָא דִזְבוּלֻן גַדִיאֵל בַּר סוֹדִי

(no public-domain English translation for this verse)

Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.
Targum Pseudo-Jonathan Torah (Genesis–Deuteronomy)

לְשִׁבְטָא דִזְבוּלֻן עַזְגָד גַדִיאֵל בַּר סוֹדִי

for Zebulon, Gadiel bar Zodi;

Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.

Commentary

Notes on Numbers 13:10 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

John Gill's Exposition

These are the names of the men which Moses sent to spy out the land,.... Which is observed after the catalogue is given of them, Num 13:4; and this is repeated that their names may be taken notice of, which stand on record to the disgrace of the greater number of them, and to the honour of two only, Joshua and Caleb; and on the former the following remark is made:

and Moses called Oshea the son of Nun, Jehoshua; whether it was at this time that Moses gave him this name is not certain; if it was, then he is called so before by anticipation, for he is several times called so before this, and even the first time we hear of him, Exo 17:9; wherefore Chaskuni reads it, Moses had called; but Jarchi thinks it was now given him, and that Moses prayed for him , "Jah" or "Jehovah" save thee from the counsel of the spies: the name is the same with Jesus, as appears from Heb 4:8; and a type he was of Christ the Saviour, whose name is so called, because he saves his people from their sins, Mat 1:21; and brings them to heaven, as Joshua was the instrument of saving the Israelites and bringing them into the land of Canaan.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Numbers, in the Pentateuch, opens this verse with 5 words (5 distinct Hebrew lemmas). Its most distinctive word is Gaddîyʼêl (“Gaddiel”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

What does “Gaddiel” (Gaddîyʼêl) contribute to the verse as a whole?
2 words here appear nowhere else in the Hebrew Bible. Why might the author reach for such rare wording?
2 words make their first appearance in Scripture here. What does this debut establish?
How does Genesis 30:20, which shares the word «Zebulun», read alongside this verse?

Things to notice

2 words in this verse appear nowhere else in the Hebrew Bible.
2 words make their first canonical appearance in Scripture here.
This verse counts 5 Hebrew ↔ 6 Greek words.
5 distinct Hebrew lemmas span 5 words in this verse.