I have pardoned
The Hebrew root for "pardoned" is "סָלַח" (salach), which means to forgive or to spare. This is a powerful declaration of God's mercy and grace. Despite Israel's rebellion and lack of faith, God chooses to forgive. This act of pardon is not based on Israel's merit but on God's character and Moses' intercession. It reflects the biblical theme of divine forgiveness, which is central to the narrative of redemption throughout Scripture.

them
"Them" refers to the Israelites, God's chosen people, who have repeatedly tested His patience. This collective pronoun emphasizes the communal aspect of sin and forgiveness. In the context of Numbers 14, the Israelites had doubted God's promise to give them the land of Canaan, leading to their rebellion. God's willingness to pardon "them" highlights His commitment to His covenant people despite their failures.

as you requested
This phrase underscores the power and importance of intercessory prayer. Moses' role as an intercessor is pivotal here; his plea for mercy on behalf of the Israelites is heard and granted by God. The Hebrew word for "requested" is "דָּבַר" (dabar), which means to speak or to plead. This highlights the effectiveness of righteous intercession and the profound impact a faithful leader can have on behalf of others. It also points to the biblical principle that God listens to and honors the prayers of His people, especially those who stand in the gap for others.

(21, 22, 23) But as truly as I live . . . --The three verses may be rendered as follows:--Nevertheless, as truly as I live, and all the earth shall be filled with the glory of the Lord, none of those men who have seen my glory and my signs which I did in Egypt and in the wilderness, and (who) tempted me these ten times, and hearkened not unto my voice, shall see the land which I sware unto their fathers, &c. Some have explained the words these ten times by adding to the eight murmurings which are recorded--(1) at the Red Sea (Exodus 14:11-12); (2) at Marah (Exodus 15:23); (3) in the wilderness of Sin (Exodus 16:2); (4) at Rephidim (Exodus 17:1); (5) at Horeb (Exodus 32); (6) at Taberah (Numbers 11:1); (7) at the graves of lust (Numbers 11:4); and (8) at Kadesh (Numbers 14)--the transgressions of certain individuals--(1) in keeping the manna until the morning of the day after that on which it was gathered (Exodus 16:20); and (2) in going out to gather the manna on the seventh day, when none fell (Exodus 16:27). It is more probable, however, that the number ten is used here, as elsewhere (comp. Genesis 31:7), as denoting a full measure. The persons to whom the penalty applied are specified in Numbers 14:29 : viz., those who were included in the first census. The principal exceptions to the threat of exclusion from the land of promise are specified in Numbers 14:30-31 : viz., Joshua and Caleb, and the generation which had not reached twenty years of age at the exodus. The other exception, or exceptions, if such there were, belonged to the tribe of Levi, which was not included in the census which was first taken, nor represented by the spies. It has been inferred from the fact that Nadab and Abihu only went up into the mountain with Moses and Aaron, that Eleazar, who entered Canaan with Joshua (Joshua 14:1), was under twenty years of age at the exodus. It may be observed that it does not follow that the regulation respecting the age of the Levites at the time of entering upon their service applied also to the priests, and consequently Eleazar may have been under twenty years of age at the time of his consecration. (Comp. 2Chronicles 31:17.) There seems, however, to be no sufficient authority for such a supposition. . . .