17<\/strong>. let the power of<\/em> my<\/strong> Lord be great<\/em> ] The title Adonai<\/em> is employed, not (as in Num 14:16<\/em><\/span> ; Num 14:18<\/em><\/span><\/em>) the personal name Jehovah.<\/p>\n according as thou hast spoken<\/em> ] i.e. in Exo 34:6-7<\/span>, which is here slightly abbreviated. Moses means that the divine power can shew itself in Jehovah’s ability to pardon and punish according to His supreme will.<\/p>\n Be great, <\/B>i.e. appear to be great, discover its greatness; a real verb put for a declarative, or the thing for the manifestation of the thing. And this may be understood either, <\/P> 1. Of Gods power in preserving the people, and carrying them on into Canaan, which sense may seem to be favoured by the foregoing verse, where the Egyptians deny that God had power to do so. And according to that sense he adds the following words, not as an explication of this power, but as an argument to move him to show forth his power for his people notwithstanding their sins, according as<\/I>, or rather because<\/I>, (as the Hebrew word is oft rendered,) he had spoken, saying, &c., and so he should maintain the honour and the truth of his own name, or of those titles which he had ascribed to himself. Or, <\/P> 2. The power of his grace and mercy, or the greatness of his mercy<\/I>, as he calls it, Num 14:19<\/span>, in pardoning of this and their other sins; for to this the following words manifestly restrain it, <\/P> according as thou hast spoken, <\/B>& c., where the pardon of their sins is the only instance of this power both described in Gods titles, Num 14:18<\/span>, and prayed for by Moses, Num 14:19<\/span>, pardon, I beseech thee<\/I>, &c., and granted by God in answer to him, Num 14:20<\/span>, I have pardoned<\/I>, &c. Nor is it strange that the pardon of sin, especially of such great sins, be spoken of as an act of power in God, because undoubtedly it is an act of omnipotent and infinite goodness; whence despairing sinners sometimes cry out that their sins are greater than God can pardon, as some translate Cains words, Gen 4:13<\/span>. And since power is applied to Gods wrath in punishing sin, Rom 9:22<\/span>, why may it not as well be attributed to Gods mercy in forgiving it? especially if it be considered that even in men revenge is an act of impotency, and consequently it must needs be an act of power to conquer their passions and inclinations to revenge, and to pardon those enemies whom they could destroy. <\/P> <\/p>\n 17. let the power of my Lord begreat<\/B>be magnified.<\/P><\/p>\n And now, I beseech thee, let the power of Lord be great<\/strong>,…. That is, appear to be great; the power of God is great, not only mighty, but almighty; it knows no bounds, nothing is impossible with him, he can do whatever he pleases, Ps 147:5<\/span>; his power, and the greatness of it, had been seen in bringing the children of Israel out of Egypt, and through the Red sea, and in providing for them, protecting and defending them in the wilderness; and the request of Moses is, that it might appear greater and greater in bringing them into the land of promise; or else he means an exceeding great display of the grace and mercy of God in the forgiveness of the sins of the people; for as the power of God is seen in his forbearance and longsuffering with the wicked, Ro 9:22<\/span>; much more in the forgiveness of the sins of men, there being more power and virtue in grace to pardon, than there is in sin to damn; and as it is an indication of strength in men, and of their power over themselves, when they can rule their own spirits, keep under their passions, and restrain their wrath, and show a forgiving temper, Pr 16:32<\/span>; so it is an instance of the power of God to overcome his wrath and anger stirred up by the sins of men; and, notwithstanding their provocations, freely to forgive: pardon of sin is an act of power, as well as of grace and mercy, see Mt 9:6<\/span>; and this sense agrees with what follows. The first letter in the word for “great” is larger than usual, that it might be taken notice of; and to signify the exceeding greatness of the power of God, Moses desired might be displayed in this case: and the letter numerically signifies ten, and has been thought to respect the ten times that Israel tempted the Lord, Nu 14:22<\/span>; and to suggest, that though they had so done, yet the grace and mercy of God should ten times exceed the ingratitude of the people u:<\/p>\n according as thou hast spoken, saying<\/strong>; as in Ex 34:6<\/span>; and is as follows.<\/p>\n u Baal Hatturim in loc. & Buxtorf. Tiberias, c. 14. p. 38.<\/p>\n 17. And now, I beseech thee, let the power of my Lord be great. He derives another ground of confidence from the vision, in which God had more clearly manifested His nature, from whence it appears how much he had profited by it, and what earnest and anxious attention he had paid to it. Hence, however, we derive a general piece of instruction, that there is nothing more efficacious in our prayers than to set His own word before God, and then to found our supplications upon His promises, as if He dictated to us out of His own mouth what we were to ask. Since, then, God had manifested Himself to Moses in that memorable declaration, which we have already considered, he was able to derive from thence a sure directory for prayer; for nothing can be more sure than His own word, on which if our prayers are based, there is no reason to fear that they will be ineffectual, or that their results should disappoint us, since He who has spoken will prove Himself to be true. And, in fact, this is the reason why He speaks, viz., to afford us the grounds for addressing Him, for else we must needs be dumb. <\/p>\n (17, 18) And now, I beseech thee, let the power of my Lord be great.<\/strong>The word Lord <\/em>in Num. 14:17<\/span> should not be printed in large capitals in this place, as in the Authorised Version of 1611, inasmuch as it is the rendering of Adonai, <\/em>not of Jehovah, <\/em>as in Num. 14:18<\/span>. Moses here employs a second argument, founded on the revelation of Gods name (i.e., <\/em>His nature), as made to him on Mount Sinai (Exo. 34:6-7<\/span>), the substance of which he here recites in the same terms.<\/p>\n Num 14:17<\/span><\/em><\/strong>. <\/strong>Let the power of my Lord be great<\/em><\/strong><\/strong> That this power <\/em>of the Lord refers to what follows, is evident to every reader. I cannot, therefore, help greatly approving the following version of Houbigant: Wherefore, I beseech thee, let that magnificence of my Lord appear, which thou didst discover when saying, <\/em>&c. The Samaritan renders it, now let the virtue of the Lord be magnified. <\/em>The word coach, <\/em>which we render power, may very properly signify glory or honor; see Exo 9:16<\/span> and then the Hebrew will literally be, and now, I pray, let the glory of my Lord be magnified; <\/em>see Calasio on the word . <\/p>\n Num 14:17 And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying,<\/p>\n Ver. 17. Let the power of my Lord be great.<\/strong> ] In multiplying pardons, Isa 55:8 in passing by the many and bony, or “mighty sins of” a<\/em> this people, such sins as none else could or would pardon: “For who is a God like unto thee, that pardoneth such iniquity?” &c. Mic 7:18 Hebricians have observed, that in the word jidgal<\/em> here used in the original text, there is a great jod,<\/em> which in numbering is ten, to show, that if the people should murmur ten times more against God than they had done, yet out of tender respect to his own great name, which would otherwise be basely blasphemed, he should pardon and spare them. Hebrew Text Note<\/em> <\/p>\n<\/p>\n a<\/em> Amo 5:12<\/span> . Heb., Bony sins, fortia peccata.<\/em> <\/p>\n my LORD = Jehovah. One of the 134 alterations of the Sopherim. See App-32. Many codices, and first printed edition, read “Jehovah”. <\/p>\n Mic 3:8, Mat 9:6, Mat 9:8 <\/p>\n Reciprocal: Gen 18:28 – wilt Exo 34:5 – the name Exo 34:6 – proclaimed Num 21:7 – And Moses Psa 25:11 – for it Psa 79:11 – according Isa 62:6 – make mention of the Lord Amo 7:2 – O Lord<\/p>\n And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, 17. let the power of my Lord be great ] The title Adonai is employed, not (as in Num 14:16 ; Num 14:18) the personal name Jehovah. according as thou hast spoken ] i.e. in Exo … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 14:17”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4134","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4134","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4134"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4134\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4134"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4134"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4134"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"