20:2 And there was no water for the community, and so they gathered themselves together against Moses and Aaron. 20:3 The people contended 6 with Moses, saying, 7 “If only 8 we had died when our brothers died before the Lord! 20:4 Why 9 have you brought up the Lord’s community into this wilderness? So that 10 we and our cattle should die here? 20:5 Why 11 have you brought us up from Egypt only to bring us to 12 this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!”
20:6 So Moses and Aaron went from the presence of the assembly to the entrance to the tent of meeting. They then threw themselves down with their faces to the ground, and the glory of the Lord appeared to them. 20:7 Then the Lord spoke to Moses: 20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak 13 to the rock before their eyes. It will pour forth 14 its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”
20:9 So Moses took the staff from before the Lord, just as he commanded him. 20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, 15 must we bring 16 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.
20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough 17 to show me as holy 18 before 19 the Israelites, therefore you will not bring this community into the land I have given them.” 20
1 sn This chapter is the account of how Moses struck the rock in disobedience to the
2 tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”
3 sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.
4 sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.
5 sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.
6 tn The verb is רִיב (riv); it is often used in the Bible for a legal complaint, a law suit, at least in form. But it can also describe a quarrel, or strife, like that between Abram’s men and Lot’s men in Genesis 13. It will be the main verb behind the commemorative name Meribah, the place where the people strove with God. It is a far more serious thing than grumbling – it is directed, intentional, and well-argued. For further discussion, see J. Limburg, “The Root ‘rib’ and the Prophetic Lawsuit Speeches,” JBL 88 (1969): 291-304.
7 tn Heb “and they said, saying.”
8 tn The particle לוּ (lu) indicates the optative nuance of the line – the wishing or longing for death. It is certainly an absurdity to want to have died, but God took them at their word and they died in the wilderness.
9 tn Heb “and why….” The conjunction seems to be recording another thing that the people said in their complaint against Moses.
10 tn The clause uses the infinitive construct with the lamed (ל) preposition. The clause would be a result clause in this sentence: “Why have you brought us here…with the result that we will all die?”
11 tn Heb “and why.”
12 tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.
13 tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.
14 tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”
15 tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.
16 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?”
17 tn Or “to sanctify me.”
sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the
18 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.
19 tn Heb “in the eyes of.”
20 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.
21 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.