But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.
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EXPOSITORY (ENGLISH BIBLE)But as for you, turn you, and take your journey into the wilderness by the way (in the direction) of the Red Sea.—In Numbers 14:32 the parallel sentence is, “As for you, your carcases, they shall fall in this wilderness.”Numbers 20:13 note). He alludes to it here as having happened not many months previously, bearing on the facts which were for his purpose in pricking the conscience of the people.
and take your journey into the wilderness, by the way of the Red sea: see Numbers 14:25. Jarchi says this wilderness was by the side of the Red sea, to the south of Mount Seir, and divided between the Red sea and the mount; so that now they drew to the side of the sea, and compassed Mount Seir, all the south of it, from west to east.But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.
EXEGETICAL (ORIGINAL LANGUAGES)40. turn … take your journey] See on Deuteronomy 1:7 and Deuteronomy 1:9.
by the way to the Red Sea] in the direction of; no definite road is meant. They are ordered back into the wilderness, when already on the verge of the good land.Verse 40. - The command to go to the mount of the Amorites (ver. 7) is recalled, and they are ordered to turn into the wilderness and go by the way leading to the Red Sea (setup. Numbers 14:25). Numbers 14:21-24). The hod in זוּלתי is the antiquated connecting vowel of the construct state.
But in order that he might impress upon the people the judgment of the holy God in all its stern severity, Moses added in Deuteronomy 1:37 : "also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither;" and he did this before mentioning Joshua, who was excepted from the judgment as well as Caleb, because his ultimate intention was to impress also upon the minds of the people the fact, that even in wrath the Lord had been mindful of His covenant, and when pronouncing the sentence upon His servant Moses, had given the people a leader in the person of Joshua, who was to bring them into the promised inheritance. We are not to infer from the close connection in which this event, which did not take place according to Numbers 20:1-13 till the second arrival of the congregation at Kadesh, is placed with the earlier judgment of God at Kadesh, that the two were contemporaneous, and so supply, after "the Lord as angry with me," the words "on that occasion." For Moses did not intend to teach the people history and chronology, but to set before them the holiness of the judgments of the Lord. By using the expression "for your sakes," Moses did not wish to free himself from guilt. Even in this book his sin at the water of strife is not passed over in silence (cf. Deuteronomy 32:51). But on the present occasion, if he had given prominence to his own fault, he would have weakened the object for which he referred to this event, viz., to stimulate the consciences of the people, and instil into them a wholesome dread of sin, by holding up before them the magnitude of their guilt. But in order that he might give no encouragement to false security respecting their own sin, on the ground that even highly gifted men of God fall into sin as well, Moses simply pointed out the fact, that the quarrelling of the people with him occasioned the wrath of God to fall upon him also.
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