Spies
Hastings' Dictionary of the New Testament [1]
Spies ( ἐγκάθετοι, best derived from ἐγκαθίημι, ‘to send down in (secret)’ [Grimm-Thayer], ‘men suborned to lie in wait’; Vulgate insidiatores ).—Though the word occurs only once in the Gospels ( Luke 20:20; cf. Job 19:12; Job 31:9, Sirach 8:11), there is abundant evidence of a regular system of espionage directed against Jesus from the time when He first attracted the notice of the ruling classes. Emissaries were sent from Jerusalem for this purpose ( Mark 7:1 and Matthew 15:1 Revised Version NT 1881, OT 1885), and in the latter portion of His public ministry He could hardly speak in any synagogue or other public place without seeing some of these spies in His audience. Their action is variously described: (1) ‘They watched him’ (παρατηρεῖν, παρατηρεῖσθαι, ‘to watch insidiously, in a furtive manner’—‘ex obliquo et occulto,’ Bengel); cf. Mark 3:2 = Luke 6:7; Luke 14:1; Luke 20:20, where Authorized and Revised Versions add ‘him,’ though the verb is probably used generally of watching for an opportunity. (2) ‘They began to press upon him vehemently, and to provoke him to speak of many things (ἀποστοματίζειν, αὐτόν), laying wait for him to catch something out of his mouth’ (ἐνεδρεύοντες αὐτὸν θηρεῦσαί τι ἐκ τοῦ στόματος αὐτοῦ, Luke 11:54), where ἀποστοματίζειν is explained by Euthym. Zig. as ἀπαιτεῖν αὐτοσχεδίους καὶ ἀνεπισκέπτους ἀποκρίσεις ἐρωτημάτων δολερῶν (the Vulgate gives os ejus opprimere , as if from a reading ἐπιστομίζειν). So Luke 20:20 tells how the chief priests and scribes watched and ‘sent forth spies, which feigned themselves to be righteous, that they might take hold of his speech, so as to deliver him up to the rule and to the authority of the governor.’ The putting of the question about the tribute money, which immediately follows, was a cunning plot, in which the Pharisees and the Herodians, two mutually hostile parties, joined (cf. for a similar union in Galilee, Mark 3:6). The Pharisees sent their disciples ( Matthew 22:16), young men apparently, fresh, earnest, zealous, and anxious to do right, hoping thus to avoid exciting suspicion of their designs. St. Mark ( Mark 12:13) describes their object as ‘that they might catch him in talk’ (ἵνα αὐτὸν ἀγρεύσωσι λόγῳ); St. Matthew ( Matthew 22:15) says they took counsel ‘how they might ensnare him in his talk’ (παγιδεύσῳσιν ἐν λόγῳ), the verb used being from παγίς, ‘a trap or snare,’ into which if He fell He would be held fast with a view to further proceedings. Compare also Matthew 19:3, John 11:46, and Luke 19:39 where some Pharisees mingled with the rejoicing multitude, no doubt for a similar purpose. The murmuring in favour of Jesus mentioned in John 7:32 was possibly reported to the Pharisees by spies. Christ was always conscious of the presence of such men, and on these occasions seemed to court publicity for His actions; cf. the direction to the man with the withered hand, ‘Stand forth’ ( Mark 3:3). The futility of the system of espionage as directed against Him was shown at the trial, where all their efforts resulted in inability to bring forward anything as a charge except His words about the Temple.
The use of spies for a different purpose, viz. to facilitate His arrest, is implied in Mark 14:1, where His enemies sought how they might take Him with subtilty (ἐν δόλῳ), and in John 11:57 by the command that if any man knew where He was he should give information (μηνύσῃ), that they might take Him. Such a measure was necessary because of His popularity with the multitude. In this sense Judas was the great spy, being in close touch with Jesus, and familiar with all His movements,—a fact which explains the roundabout directions given to the two Apostles as to where they should prepare the Passover meal. It was essential that Judas should not know the place beforehand, in order that the solemn proceedings and Christ’s last discourse might not be interrupted by the coming of the band from the priests to effect His arrest.
W. H. Dundas.
Morrish Bible Dictionary [2]
The sending of spies to ascertain the strength or state of an enemy's country was known as early as Genesis 42 , when Joseph treated his brethren as such. Twelve were sent by Moses to search out the land of Palestine, the adoption of this means being first desired by the people, and afterwards ordered by God. Only two brought up a faithful report, and had faith in God that He would give them possession. Numbers 13 . Two were also sent by Joshua, who were hidden by Rahab. Joshua 2; Joshua 6:23; Hebrews 11:31 . David and Absalom both used this stratagem. 1 Samuel 26:4; 2 Samuel 15:10; cf. Judges 1:24 .
Those are called 'spies' whom the rulers of Israel sent to entrap the Lord. They were secret agents who, by feigning themselves just men, hoped to catch the Lord in His replies; but they were themselves put to shame, and confounded by His wisdom. Luke 20:20 .
Easton's Bible Dictionary [3]
Numbers 13Eshcol
Two spies were sent by Joshua "secretly" i.e., unknown to the people ( Joshua 2:1 ), "to view the land and Jericho" after the death of Moses, and just before the tribes under his leadership were about to cross the Jordan. They learned from Rahab (q.v.), in whose house they found a hiding-place, that terror had fallen on all the inhabitants of the land because of the great things they had heard that Jehovah had done for them ( Exodus 15:14-16; comp 23:27; Deuteronomy 2:25; 11:25 ). As the result of their mission they reported: "Truly Jehovah hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us."
Fausset's Bible Dictionary [4]
According to Numbers 13:2, Moses sent the spies into Canaan at the command of God; but according to Deuteronomy 1:22 at the suggestion of the people. The seeming discrepancy disappears thus; the people begged that they should be sent; Moses laid their request before God, who thereupon gave the command. In the historical book, Numbers, God's command alone is mentioned; but in Deuteronomy, which treats of the people's conduct toward God, Moses reminds them that the request which eventuated in their fathers' rebellion and death in the wilderness, emanated from themselves. The generation whom Moses addressed in Deuteronomy needed to be warned by the fate of their fathers. Moses treats fathers and children as one people.
Webster's Dictionary [5]
(pl.) of Spy
