Bilangan 20:10-13

20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, ¹  must we bring ²  water out of this rock for you?” 20:11 Then Moses raised his hand, and struck the rock twice with his staff. And water came out abundantly. So the community drank, and their beasts drank too.

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ³  to show me as holy ⁴  before ⁵  the Israelites, therefore you will not bring this community into the land I have given them.” ⁶ 

20:13 These are the waters of Meribah, because the Israelites contended with the Lord, and his holiness was maintained ⁷  among them.

Bilangan 20:24

20:24 “Aaron will be gathered to his ancestors, ⁸  for he will not enter into the land I have given to the Israelites because both of you ⁹  rebelled against my word ¹⁰  at the waters of Meribah.

Bilangan 25:7-11

25:7 When Phinehas son of Eleazar, the son of Aaron the priest, saw it, ¹¹  he got up from among the assembly, took a javelin in his hand, 25:8 and went after the Israelite man into the tent ¹²  and thrust through the Israelite man and into the woman’s abdomen. ¹³  So the plague was stopped from the Israelites. ¹⁴  25:9 Those that died in the plague were 24,000.

The Aftermath

25:10 The Lord spoke to Moses: 25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal ¹⁵  for my sake among them, so that I did not consume the Israelites in my zeal. ¹⁶ 

[20:10]  ¹ tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.

[20:10]  ² tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”

[20:12]  ³ tn Or “to sanctify me.”

[20:12]  sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the Lord that leads to an appropriate action. Here God says that Moses did not believe him, meaning that what he did showed more of Moses than of what God said. Moses had taken a hostile stance toward the people, and then hit the rock twice. This showed that Moses was not satisfied with what God said, but made it more forceful and terrifying, thus giving the wrong picture of God to the people. By doing this the full power and might of the Lord was not displayed to the people. It was a momentary lack of faith, but it had to be dealt with.

[20:12]  ⁴ 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]  ⁵ tn Heb “in the eyes of.”

[20:12]  ⁶ 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.

[20:13]  ⁷ tn The form is unusual – it is the Niphal preterite, and not the normal use of the Piel/Pual stem for “sanctify/sanctified.” The basic idea of “he was holy” has to be the main idea, but in this context it refers to the fact that through judging Moses God was making sure people ensured his holiness among them. The word also forms a wordplay on the name Kadesh.

[20:24]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “mouth.”

[25:7]  ¹¹ tn The first clause is subordinated to the second because both begin with the preterite verbal form, and there is clearly a logical and/or chronological sequence involved.

[25:8]  ¹² tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).

[25:8]  ¹³ tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.

[25:8]  ¹⁴ sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the Lord himself had had the guilty put to death. And there was already some plague breaking out in the camp that had to be stopped. And so in his zeal he dramatically put an end to this incident, that served to stop the rest and end the plague.

[25:11]  ¹⁵ tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.

[25:11]  ¹⁶ tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.