Verse 8: Nevertheless (Num. 13:31, 32; Deut. 1:28) my brethren that went up with me made the heart of the people melt: but I wholly (Num. 14:24; Deut. 1:36) followed the LORD my God.
[My brethren] My kinsmen. All Jews were brethren among themselves (Drusius).
[They dissolved] Or, they melted. The heart melts in great fear (Drusius). A Hebraism; they discouraged the people, and took courage from them (Vatablus).
[הִמְסִיו] Either it was written in a Chaldean manner, as Rabbi Judah maintains; as (as Kimchi maintains) the ו is put in the place of a ה at the end: if it is so, the singular is written in the place of the plural (Masius). Or הִמְסִיו is written in the place of הֵמִיסוּ. For it is Hiphil in the order quiescents in the middle ו (Munster). It signifies that they dissolved the firmness of the heart (Masius). They broke (Jonathan); they terrified (Syriac); they enervated (Arabic).
[I followed the Lord (thus Munster), followed perfectly, etc. (Tigurinus, Syriac), וְאָנֹכִ֣י מִלֵּ֔אתִי אַחֲרֵ֖י יְהוָ֥ה אֱלֹהָֽי׃] I fulfilled after the Lord (Montanus), or, after the fear of the Lord (Jonathan); I fulfilled to go after Jehovah (Pagnine); I fulfilled the will of the Lord, by going after Him (Vatablus); I perfected obedience before the Lord (Arabic). I, even I, went on to follow the Lord (the Septuagint in Masius). To fulfill after the Lord is not only to live piously and holily in private, but also to procure the glory of God and the salvation of one’s neighbor, in what ways it is able to be done, unto the last act of life, and attentively, diligently, and consistently to discharge entirely that duty to which God called each one. Now, Caleb mentions these things, not out of zeal of vain glory, but either, so that he might reassure himself in that recollection; or, so that the Israelites, understanding this promise as a reward for his piety, by a certain emulation might be incited to live rightly, and might be recalled to the memory of God’s goodness toward them (Masius).
I wholly followed the LORD: Which self-commendation is justifiable, because it was necessary, as being the ground and foundation of his petition.
 Hebrew: וְאַחַי֙ אֲשֶׁ֣ר עָל֣וּ עִמִּ֔י הִמְסִ֖יו אֶת־לֵ֣ב הָעָ֑ם וְאָנֹכִ֣י מִלֵּ֔אתִי אַחֲרֵ֖י יְהוָ֥ה אֱלֹהָֽי׃
 The expected form of מָסָה in the third-person, plural, Hiphil, would be הִמְסוּ.
 In the Haphel conjugation, with a final ה, the ending is ִיו.
 Rabbi Judah Loew ben Bezalel (1525-1609) was a Torah and Talmudic scholar and a leading public figure among the Jews at Prague. He composed works of philosophy and exegesis (in particular, Gur Aryeh, Young Lion, a commentary on Rabbi Salomon’s commentary on the Pentateuch), all touched with mysticism.
 It is here proposed that the form is explained by an alternative root, מוּס.