Numbers 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ¹  to show me as holy ²  before ³  the Israelites, therefore you will not bring this community into the land I have given them.” ⁴ 

Numbers 20:23-24

20:23 And the Lord spoke to Moses and Aaron in Mount Hor, by the border of the land of Edom. He said: 20:24 “Aaron will be gathered to his ancestors, ⁵  for he will not enter into the land I have given to the Israelites because both of you ⁶  rebelled against my word ⁷  at the waters of Meribah.

Numbers 27:13-14

27:13 When you have seen it, you will be gathered ⁸  to your ancestors, ⁹  as Aaron your brother was gathered to his ancestors. ¹⁰  27:14 For ¹¹  in the wilderness of Zin when the community rebelled against me, you ¹²  rebelled against my command ¹³  to show me as holy ¹⁴  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

Deuteronomy 1:37

1:37 As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there.

Deuteronomy 3:26

3:26 But the Lord was angry at me because of you and would not listen to me. Instead, he ¹⁵  said to me, “Enough of that! ¹⁶  Do not speak to me anymore about this matter.

Deuteronomy 4:21

4:21 But the Lord became angry with me because of you and vowed that I would never cross the Jordan nor enter the good land that he ¹⁷  is about to give you. ¹⁸ 

[20:12]  ¹ tn Or “to sanctify me.”

[20:12]  ² sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:12]  ³ tn Heb “in the eyes of.”

[20:12]  ⁴ tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.

[20:24]  ⁵ sn This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression.

[20:24]  ⁶ tn The verb is in the second person plural form, and so it is Moses and Aaron who rebelled, and so now because of that Aaron first and then Moses would die without going into the land.

[20:24]  ⁷ tn Heb “mouth.”

[27:13]  ⁸ tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.

[27:13]  ⁹ tn Heb “people.”

[27:13]  ¹⁰ tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.

[27:14]  ¹¹ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ¹² tn The verb is the second masculine plural form.

[27:14]  ¹³ tn Heb “mouth.”

[27:14]  ¹⁴ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[3:26]  ¹⁵ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[3:26]  ¹⁶ tn Heb “much to you” (an idiom).

[4:21]  ¹⁷ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:21]  ¹⁸ tn The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”