Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/1317

 He shall fight for you according to all (כּכל) that,” i.e., in exactly the same manner, as, “He did for you in Egypt,” especially at the crossing of the Red Sea (Ex 14), ), “and in the wilderness, which thou hast seen (ראית, as in Deu 1:19), where (אשׁר without בּו in a loose connection; see Ewald, §331, c. and 333, a.) Jehovah thy God bore thee as a man beareth his son;” i.e., supported, tended, and provided for thee in the most fatherly way (see the similar figure in Num 11:12, and expanded still more fully in Psa 23:1-6).

verses 32-33
“And even at this word ye remained unbelieving towards the Lord;” i.e., notwithstanding the fact that I reminded you of all the gracious help that he had experienced from your God, ye persisted in your unbelief. The participle אינכם מאמינם, “ye were not believing,” is intended to describe their unbelief as a permanent condition. This unbelief was all the more grievous a sin, because the Lord their God went before them all the way in the pillar of cloud and fire, to guide and to defend them. On the fact itself, comp. Num 9:15., Num 10:33, with Exo 13:21-22.

verses 34-37
Jehovah was angry, therefore, when He heard these loud words, and swore that He would not let any one of those men, that evil generation, enter the promised land, with the exception of Caleb, because he had followed the Lord faithfully (cf. Num 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 Deu 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 Num 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