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Numbers 14:11 [study!]

American Standard Version (ASV 1901) [2]
— And Jehovah said unto Moses, How long will this people despise me? and how long will they not believe in me, for all the signs which I have wrought among them?
King James Version (KJV 1769)
— And the LORD said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?
New American Standard Bible (NASB ©1995)
— The LORD said to Moses, “How long will this people spurn Me? And how long will they not believe in Me, despite all the signs which I have performed in their midst?
Webster's Revision of the KJB (WEB 1833)
— And the LORD said to Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shown among them?
Darby's Translation (DBY 1890)
— And Jehovah said to Moses, How long will this people despise me? and how long will they not believe me, for all the signs which I have done among them?
Rotherham's Emphasized Bible (EBR 1902)
— Then said Yahweh unto Moses, How long must this people, despise me? And, how long can they not believe in me, in view of all the signs which I have done in their midst?
Young's Literal Translation (YLT 1898)
— And Jehovah saith unto Moses, 'Until when doth this people despise Me? and until when do they not believe in Me, for all the signs which I have done in its midst?
Douay-Rheims Challoner Revision (DR 1750)
— And the Lord said to Moses: How long will this people detract me? how long will they not believe me for all the signs that I have wrought before them?
Original King James Bible (AV 1611) [2]
— And the LORD said vnto Moses, How long will this people provoke me? And how long will it bee, yer they beleeue me, for all the signes which I haue shewed among them?
Brenton Greek Septuagint (LXX, Restored Names)
— And the Lord said to Mosheh{gr.Moses}, How long does this people provoke me? and how long do they refuse to believe me for all the signs which I have wrought among them?
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Yahweh said unto Mosheh, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And Yhw יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
said 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
M מֹשֶׁה, 4872
{4872} Prime
מֹשֶׁה
Mosheh
{mo-sheh'}
From H4871; drawing out (of the water), that is, rescued; Mosheh, the Israelitish lawgiver.
How long x5704
(5704) Complement
עַד
`ad
{ad}
Properly the same as H5703 (used as a preposition, adverb or conjugation; especially with a preposition); as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with).
x575
(0575) Complement
אָן
'an
{awn}
Contracted from H0370; where?; hence whither?, when?; also hither and thither.
will this x2088
(2088) Complement
זֶה
zeh
{zeh}
A primitive word; the masculine demonstrative pronoun, this or that.
people 5971
{5971} Prime
עַם
`am
{am}
From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock.
provoke 5006
{5006} Prime
נָאַץ
na'ats
{naw-ats'}
A primitive root; to scorn; or (Ecclesiastes 12:5) by interchange for H5132, to bloom.
z8762
<8762> Grammar
Stem - Piel (See H8840)
Mood - Imperfect (See H8811)
Count - 2447
me? and how long x5704
(5704) Complement
עַד
`ad
{ad}
Properly the same as H5703 (used as a preposition, adverb or conjugation; especially with a preposition); as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with).
x575
(0575) Complement
אָן
'an
{awn}
Contracted from H0370; where?; hence whither?, when?; also hither and thither.
will it be ere 3808
{3808} Prime
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
they believe 539
{0539} Prime
אָמַן
'aman
{aw-man'}
A primitive root; properly to build up or support; to foster as a parent or nurse; figuratively to render (or be) firm or faithful, to trust or believe, to be permanent or quiet; morally to be true or certain; once (in Isaiah 30:21; by interchange for H0541) to go to the right hand.
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
me, for all x3605
(3605) Complement
כֹּל
kol
{kole}
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
the signs 226
{0226} Prime
אוֹת
'owth
{oth}
Probably from H0225 (in the sense of appearing); a signal (literally or figuratively), as a flag, beacon, monument, omen, prodigy, evidence, etc.
which x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
I have shewed 6213
{6213} Prime
עָשָׂה
`asah
{aw-saw'}
A primitive root; to do or make, in the broadest sense and widest application.
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
among 7130
{7130} Prime
קֶרֶב
qereb
{keh'-reb}
From H7126; properly the nearest part, that is, the centre, whether literally, figuratively or adverbially (especially with preposition).
them?
Jamieson-Fausset-Brown Commentary

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Matthew Henry's Commentary

Numbers 14:11-19

_ _ Here is, I. The righteous sentence which God gave against Israel for their murmuring and unbelief, which, though afterwards mitigated, showed what was the desert of their sin and the demand of injured justice, and what would have been done if Moses had not interposed. When the glory of the Lord appeared in the tabernacle we may suppose that Moses took it for a call to him immediately to come and attend there, as before the tabernacle was erected he went up to the mount in a similar case, Exodus 32:30. Thus, while the people were studying to disgrace him, God publicly put honour upon him, as the man of his counsel. Now here we are told what God said to him there.

_ _ 1. He showed him the great evil of the people's sin, Numbers 14:11. What passed between God and Israel went through the hands of Moses: when they were displeased with God they told Moses of it (Numbers 14:2); when God was displeased with them he told Moses too, revealing his secret to his servant the prophet, Amos 3:7. Two things God justly complains of to Moses: — (1.) Their sin. They provoke me, or (as the word signifies) they reject, reproach, despise me, for they will not believe me. This was the bitter root which bore the gall and wormwood. It was their unbelief that made this a day of provocation in the wilderness, Hebrews 3:8. Note, Distrust of God, of his power and promise, is itself a very great provocation, and at the bottom of many other provocations. Unbelief is a great sin (1 John 5:10), and a root sin, Hebrews 3:12. (2.) Their continuance in it: How long will they do so? Note, The God of heaven keeps an account how long sinners persist in their provocations; and the longer they persist the more he is displeased. The aggravations of their sin were, [1.] Their relation to God: This people, a peculiar people, a professing people. The nearer any are to God in name and profession, the more he is provoked by their sins, especially their unbelief. [2.] The experience they had had of God's power and goodness, in all the signs which he had shown among them, by which, one would think, he had effectually obliged them to trust him and follow him. The more God has done for us the greater is the provocation if we distrust him.

_ _ 2. He showed him the sentence which justice passed upon them for it, Numbers 14:12. “What remains now but that I should make a full end of them? It will soon be done. I will smite them with the pestilence, not leave a man of them alive, but wholly blot out their name and race, and so disinherit them, and be no more troubled with them. Ah, I will ease me of my adversaries. They wish to die; and let them die, and neither root nor branch be left of them. Such rebellious children deserve to be disinherited.” And if it be asked, “What will become of God's covenant with Abraham then?” here is an answer, “I shall be preserved in the family of Moses: I will make of thee a greater nation.” Thus, (1.) God would try Moses, whether he still continued that affection for Israel which he formerly expressed upon a like occasion, in preferring their interests before the advancement of his own family; and it is proved that Moses was still of the same public spirit, and could not bear the thought of raising his own name upon the ruin of the name of Israel. (2.) God would teach us that he will not be a loser by the ruin of sinners. If Adam and Eve had been cut off and disinherited, he could have made another Adam and another Eve, and have glorified his mercy in them, as here he could have glorified his mercy in Moses, though Israel had been ruined.

_ _ II. The humble intercession Moses made for them. Their sin had made a fatal breach in the wall of their defence, at which destruction would certainly have entered if Moses had not seasonably stepped in and made it good. Here he was a type of Christ, who interceded for his persecutors, and prayed for those that despitefully used him, leaving us an example to his own rule, Matthew 5:44.

_ _ 1. The prayer of his petition is, in one word, Pardon, I beseech thee, the iniquity of this people (Numbers 14:19), that is, “Do not bring upon them the ruin they deserve.” This was Christ's prayer for those that crucified him, Father forgive them. The pardon of a national sin, as such, consists in the turning away of the national punishment; and that is it for which Moses is here so earnest.

_ _ 2. The pleas are many, and strongly urged.

_ _ (1.) He insists most upon the plea that is taken from the glory of God, Numbers 14:13-16. With this he begins, and somewhat abruptly, taking occasion from that dreadful word, I will disinherit them. Lord (says he), then the Egyptians shall hear it. God's honour lay nearer to his heart than any interests of his own. Observe how he orders this cause before God. He pleads, [1.] That the eyes both of Egypt and Canaan were upon them, and great expectations were raised concerning them. They could not but have heard that thou, Lord, art among this people, Numbers 14:14. The neighbouring countries rang of it, how much this people were the particular care of heaven, so as never any people under the sun were. [2.] That if they should be cut off great notice would be taken of it. “The Egyptians will hear it (Numbers 14:13), for they have their spies among us, and they will tell it to the inhabitants of the land” (Numbers 14:14); for there was great correspondence between Egypt and Canaan, although not by the way of this wilderness. “If this people that have made so great a noise be all consumed, if their mighty pretensions come to nothing, and their light go out in a snuff, it will be told with pleasure in Gath, and published in the streets of Askelon; and what construction will the heathen put upon it? It will be impossible to make them understand it as an act of God's justice, and as such redounding to God's honour; brutish men know not this (Psalms 92:6): but they will impute it to the failing of God's power, and so turn it to his reproach, Numbers 14:16. They will say, He slew them in the wilderness because he was not able to bring them to Canaan, his arm being shortened, and his stock of miracles being spent. Now, Lord, let not one attribute be glorified at the expense of another; rather let mercy rejoice against judgment than that almighty power should be impeached.” Note, The best pleas in prayer are those that are taken from God's honour; for they agree with the first petition of the Lord's Prayer, Hallowed be thy name. Do not disgrace the throne of thy glory. God pleads it with himself (Deuteronomy 32:27), I feareth the wrath of the enemy; and we should use it as an argument with ourselves to walk so in every thing as to give no occasion to the enemies of the Lord to blaspheme, 1 Timothy 6:1.

_ _ (2.) He pleads God's proclamation of his name at Horeb (Numbers 14:17, Numbers 14:18): Let the power of the Lord be great. Power is here put for pardoning mercy; it is his power over his own anger. If he should destroy them, God's power would be questioned; if he should continue and complete their salvation, notwithstanding the difficulties that arose, not only from the strength of their enemies, but from their own provocations, this would greatly magnify the divine power: what cannot he do who could make so weak a people conquerors and such an unworthy people favourites? The more danger there is of others reproaching God's power the more desirous we should be to see it glorified. To enforce this petition, he refers to the word which God had spoken: The Lord is long-suffering and of great mercy. God's goodness had there been spoken of as his glory; God gloried in it, Exodus 34:6, Exodus 34:7. Now here he prays that upon this occasion he would glorify it. Note, We must take our encouragement in prayer from the word of God, upon which he has caused us to hope, Psalms 119:49. “Lord, be and do according as thou hast spoken; for hast thou spoken, and wilt thou not make it good?” Three things God had solemnly made a declaration of, which Moses here fastens upon, and improves for the enforcing of his petition: — [1.] The goodness of God's nature in general, that he is long-suffering, or slow to anger, and of great mercy; not soon provoked, but tender and compassionate towards offenders. [2.] His readiness in particular to pardon sin: Forgiving iniquity and transgression, sins of all sorts. [3.] His unwillingness to proceed to extremity, even when he does punish. For in this sense the following words may be read: That will by no means make quite desolate, in visiting the iniquity of the fathers upon the children. God had indeed said in the second commandment that he would thus visit, but here he promises not to make a full end of families, churches, and nations, at once; and so it is very applicable to this occasion, for Moses cannot beg that God would not at all punish this sin (it would be too great an encouragement to rebellion if he should set no mark of his displeasure upon it), but that he would not kill all this people as one man, Numbers 14:15. He does not ask that they may not be corrected, but that they may not be disinherited. And this proclamation of God's name was the more apposite to his purpose because it was made upon occasion of the pardoning of their sin in making the golden calf. This sin which they had now fallen into was bad enough, but it was not idolatry.

_ _ (3.) He pleads past experience: As thou hast forgiven this people from Egypt, Numbers 14:19. This seemed to make against him. Why should those be forgiven any more who, after they had been so often forgiven, revolted yet more and more, and seemed hardened and encouraged in their rebellion by the lenity and patience of their God, and the frequent pardons they had obtained? Among men it would have been thought impolitic to take notice of such a circumstance in a request of this nature, as it might operate to the prejudice of the petitioner: but, as in other things so in pardoning sin, God's thoughts and ways are infinitely above ours, Isaiah 55:9. Moses looks upon it as a good plea, Lord, forgive, as thou hast forgiven. It will be no more a reproach to thy justice, nor any less the praise of thy mercy, to forgive now, than it has been formerly. Therefore the sons of Jacob are not consumed, because they have to do with a God that changes not, Malachi 3:6.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance
How long will this:

Numbers 14:27 How long [shall I bear with] this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me.
Exodus 10:3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
Exodus 16:28 And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?
Proverbs 1:22 How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
Jeremiah 4:14 O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee?
Hosea 8:5 Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long [will it be] ere they attain to innocency?
Zechariah 8:14 For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:
Matthew 17:17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.

provoke:

Numbers 14:23 Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it:
Deuteronomy 9:7-8 Remember, [and] forget not, how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD. ... Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you.
Deuteronomy 9:22-23 And at Taberah, and at Massah, and at Kibrothhattaavah, ye provoked the LORD to wrath. ... Likewise when the LORD sent you from Kadeshbarnea, saying, Go up and possess the land which I have given you; then ye rebelled against the commandment of the LORD your God, and ye believed him not, nor hearkened to his voice.
Psalms 95:8 Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness:
Hebrews 3:8 Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:
Hebrews 3:16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

believe me:

Deuteronomy 1:32 Yet in this thing ye did not believe the LORD your God,
Psalms 78:22 Because they believed not in God, and trusted not in his salvation:
Psalms 78:32 For all this they sinned still, and believed not for his wondrous works.
Psalms 78:41-42 Yea, they turned back and tempted God, and limited the Holy One of Israel. ... They remembered not his hand, [nor] the day when he delivered them from the enemy.
Psalms 106:24 Yea, they despised the pleasant land, they believed not his word:
Mark 9:19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
John 10:38 But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father [is] in me, and I in him.
John 12:37 But though he had done so many miracles before them, yet they believed not on him:
John 15:24 If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
Hebrews 3:18 And to whom sware he that they should not enter into his rest, but to them that believed not?
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Ex 10:3; 16:28. Nu 14:23, 27. Dt 1:32; 9:7, 22. Ps 78:22, 32, 41; 95:8; 106:24. Pv 1:22. Jr 4:14. Ho 8:5. Zc 8:14. Mt 17:17. Mk 9:19. Jn 10:38; 12:37; 15:24. He 3:8, 16, 18.

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