[17] To this compiling work we can likewise attribute the remark about the “little ones” in v. 39a1 (וטפכם אשר אמרתם לבז יהיה) which is missing from the LXX. 1 Kings 10:7–8), as well as to his great achievements and wealth (cf. [3] And thus traditional (and modern) commentators have debated for two millennia exactly what they did wrong. [5], Placed together in the framework introduction of the law section in Deuteronomy, the three abovementioned references to Moses’ death are considered by many scholars as reflecting the same narrative about Moses’ destiny: death outside the Cisjordan because of the people’s deeds. How Moses Died Moses was 120 years old when he died. In fact, it is arguable that Moses’ death was not considered punishment at all. These scholars argue that this is evidence that Deuteronomy’s explanation for Moses’ death predates the innovative doctrine of individual retribution reflected in the Priestly narrative about Moses. In eight out of nine instances, it is used in two related ways: Significantly, the one remaining use of the root is the very unusual hitpa’el-form verb ויתעבר, meaning “became furious,” which refers to YHWH’s reaction to Moses’ request. As reflected in Moses’ speech in Deuteronomy 31, the end of his leadership arrives when he reaches the traditionally limited number of a human life (cf. Moreover, he argued that chapters 1–3(4) in Deuteronomy are not part of the core book (4:44–30:20) made up of a block of laws (chs. [23] The point is particularly important when we realize that the people Moses is addressing are the very same who left Egypt and wandered in the wilderness with him, but a demonstration of this point will have to wait for a further article. And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. Much later, Caleb became one of the leaders of Israel after the death of Joshua. Even in the making of the Golden Calf the … [14] Nevertheless, some scholars still look for a sin committed by Moses in this specific context. Herbert B. Huffmon et al. Horeb, called Mt. Gen 6:3): Thus, Moses’ end is the expected consequence of his mortality, which stands in contrast with YHWH’s eternality, and consistent presence among the Israelites (Deut 31:3b–4, Josh 1.2–5). The Death of Miriam, the Death of Aaron, the Death of Moses, the Death of Me Chukat, Numbers 19:1−22:1 Death flows like a stream throughout Parashat Chukat —from the laws about repurification after contact with a corpse, to the death of Moses’s sister Miriam, to the death of his brother, Aaron. 37-38).[17]. Instead, chs. [20] See, for example, Gen 18:24; Deut 30:6; 1 Kings 8.41; Jer 14:7 (and also where the term has the pronominal suffix as in למענכם: Isa 43:14, 48:11; Ezek 36:22, 32; Job 18:4). other incidents that describe Moses’ direct reactions to the people’s rebellions: Exod 32:19–29; Num 16:4–12, 16). His eyesight wasn’t impaired and he was still vigorous and strong. Num 14:11–24), the terminology of Moses’ speech in Deut 1:29–33 is an indication of the author’s familiarity with this scene (compare Deut 1:32 with Num 14:11 and Deut 1:33 with Num 14:13–14). But they are happy to have Joshua as their new leader. 20:7-13). [14] But here too, Moses’ comment about his death seems out of place, interrupting the flow from what will happen to the generation of the spies and their children: The obscurity of the judgment of Moses is especially noticeable in this context when comparing the narrative with its textual source in the account of the spy story in Numbers 13–14. 34–37), who were blamed for a negative reaction to the report of those spies who reconnoitred the land (vv. [19]In contrast, the redactional supplements in chs. Deut 34:7 Moses was a hundred and twenty years old when he died; his eyes were undimmed and his freshness unabated. 32:51). February 20, 2021. 12–27), framed by a motivational introduction (4:44-11:32) and a blessings-and-curses conclusion (chs. The best known, and most often repeated claim is found in a narrative ascribed to the Priestly school, recounting that Moses’ death was a result of his wrongdoing with Aaron at Meribah: While the leader’s wrongdoing in the story is not entirely clear,[3] the narrative explicitly indicates that the failure was of Moses and Aaron (20:24, 27:12–14). While בעבור can be used interchangeably with the particle למען (Gen 18:24–29, 27:19–25; Exod 9:16), it does not always convey “in favour of” (e.g. 28–30). Moses was the greatest of men. See the diverse rabbinic interpretations of the story in Jacob Milgrom, “Magic, Monotheism, and the sin of Moses,” The Quest for the Kingdom of God: Studies in Honor of George E. Mendenhall (eds. 2 Chron 9:5), דבריך, which can refer to King Solomon’s wise words (cf. Thus, like the reference in 4:21-22, the remark about Moses’ fate in 1:37-38 is secondary in its context. 4b–5). the premature dismissal of Elijah in the midst of his prophetic activity (1 Kings 19:15–18) detached from the end of his life (2 Kings 2:11). English Standard Version Moses was 120 years old when he died. [12] This explanation thus points to a problem in the text itself—the entire accusation about the people’s words (על דבריכם, 4:21) and the following reference (v. 22) seem misplaced. Alexander Rofé, Introduction to the Literature of the Hebrew Bible (Jerusalem 2006 [Hebrew]), 30. A hint to this concept is also found in von Rad, Deuteronomy, 210. [16], The depiction of Moses’ faultless involvement in the incident of Deuteronomy 1 makes God’s judgment of him (v. 37) even more obscure. [6], This reading appears, for example, in Gordon McConville’s recent commentary on Deuteronomy, where he chooses the same expression to translate the statements in Deut 1:37 and 3:26 and closely similar wording for the statement in 4:21, suggesting that they express the same idea:[7]. Over time, man’s lifespan continues to shrink. Instead, Deuteronomy 34:7 describes Moses as still vigorous, implying his ability to stay alive and to function a few more good years (though see 31:2).[2]. 13:28, 31–33, 32:9), the Deuteronomist makes no mention of the information that led to the people’s opposition. TheTorah.com is a 501(c)(3) nonprofit organization.We rely on the support of readers like you. Alongside the information about the fate of the current generation and their children (vv. 7 Moses was 120 years old when he died. [7] J. Gordon McConville, Deuteronomy (AOTC; Leicester 2002), 55, 92, 95, 98. As I showed in my "Moses Dies at the Age of 120: Was It Premature?" 12:3), "there hath not arisen a prophet since in Israel like unto Moses, whom YHWH knew face to face" ( Deuteronomy 34:10). He was 120 years of age. But the multiple occurrences of the the expression in the sequence (six times!) For modern engagements, see, George W. Coats, “Legendary Motifs in the Moses Death Reports,” CBQ 39 (1977): 34–44 (40); Thomas W. Mann, “Theological Reflections on the Denial of Moses,” JBL 98 (1979), 481–494 (481); Susan Ackerman, “Moses’s death,” Myth and Scripture: Contemporary Perspectives on Religion, Language, and Imagination (ed: Dexter E. Callender; Resources for Biblical Studies 78; Atlanta: SBL, 2014), 103–117 [105, 107]. Exod 20:5; Deut. This remark reflects familiarity with the third and most original version of this tradition, the dialogue between God and Moses in Deut. He is buried in “the valley of Moab … More humble than any other man (Num. 18–21, 28). He was still strong, and his eyesight was still good. more likely indicate the consolidation of the passages rather than their patches. McKenzie suggests understanding the divine anger with Moses as a reaction to the initiative of sending out the spies (v. 23), that supposedly reveals Moses’ doubts regarding God’s capacity and leads to the people’s sin. He died in a ripe old age, no longer able (or allowed) to be active (Deut 31:2), though he was as fresh as a young man (34:7). Among her articles are, “Who Conquered Hebron? Moses was told to speak to a rock to get water from it, but instead he struck the rock repeatedly with a rod, showing improper anger and a lack of faith (Num. The wrongdoing of the spies is however implied in the reference to Caleb’s destiny (Deut 1:36), in contrast to the death sentence imposed on the others. We will start with the latest source, 4:21, and peel back the layers till we get to the possibly original and oldest of the three. Sinai, where God had first revealed Himself to Moses. Summoned by God, Moses ascended the mountain and received the tablets of stone while the children of Israel heard the thundering forth of the Ten Commandments. In Deuteronomy 3, Moses encourages Joshua by saying that the natives of the Cisjordan will fall to him just as easily as the Transjordan fell to Moses (vv. Initially adamant, the Pharaoh began to yield slowly, finally relenting when his eldest son died from the plague, allowing the Israelites to leave Egypt. As a result, Aaron's death was more intensely mourned than Moses': when Aaron died the whole house of Israel wept, including the women, (Numbers 20:29) while Moses was bewailed by "the sons of Israel" only (Deuteronomy 34:8). Thus, by choosing the preposition למענכם for Deut 3:26, the author conveys that God’s anger was for the benefit of the people, rather than a result of their deeds. 27–29). The mismatch of these details supports the observation that the verses explaining why Moses must die outside the Cisjordan are not an original part of the passage. Berean Study Bible Moses was a hundred and twenty years old when he died, yet his eyes were not weak, and his vitality had not diminished. Editor’s note: See also the discussion in, Eric Grossman, “Moshe Rabbeinu Never Died: The Hidden Ending,”TheTorah.com (2015). Launched Shavuot 5773 / 2013 | Copyright © Project TABS, All Rights Reserved. 4:21 Moses will not enter the land because of God’s anger with him (התנאף בי), which is an outcome of something for which the people are responsible (על דבריכם). Then, on his 120th birthday, Moses ascended Mount Nebo, where G‑d granted him a view of the Land of Israel, which he so longed to enter. From Mount Nebo on “the top of Phasga” Moses views for the last time the Promised Land, and then dies at the age of 120 years. He was closer to G‑d than any human being ever was. [8] But the tendency to translate these statements of Moses with identical or similar wording misses the diverse terminology of the statements in the Hebrew text. [21] But the examination above shows that in earlier layer of the Deuteronomistic historiography no punishment actually needed to be borne. Moses was 120 years old when he died, yet his eyesight was clear, and he was as strong as ever. [18] The verb resonates with its more typical use related to “crossing,” thereby emphasizing that Moses’ crossing is against YHWH’s plan, in contrast to Joshua and the people’s crossing, which is in line with YHWH’s plan. 17:3–8 [cf. His death was destined to take place together with the demise of the congregation (vv. It is within this historiographical unit that we find Moses’ autobiographical statements regarding the assurance that he is not to enter the land. Moses wrote this speech down as well, forming the book of Deuteronomy, the last of the Five Books of Moses. His prophecy was of a higher order than that of all other prophets. Secondly, as mentioned above, Levi was born to Jacob in Haran, and before his brother Joseph, who we know was born when Jacob was 91 years old (see study Genesis 31:38-41, Note 2 ). But what exactly does the latter phrase mean? This idea was indeed my initial assumption in approaching this investigation. Although Noah lived 950 years, his father, Lamech, lived only 777 years (granted we do not know if he died from old age). [8] The NRSV translates two of the statements identically (“The Lord was angry with me on your account”, 1:37, 3:26), and uses closely similar language for the third occurrence (“The Lord was angry with me because of you”, 4:21). For example, NRSV and ESV render, “because of you,” NJPS translates, “on your account,” and the King James reads, “for your sakes.” Whereas these translations elsewhere render על דבר correctly, as connected to words,[11] they miss it here. Thus, Deut 32:51, which does mention the sin of Moses and Aaron at Mei Meribah, is considered part of P and not D. [5] Broadly, these chapters are part of the D source, but more specifically, they are a (later) Deuteronomistic addition to the D source. [13] In contrast to the story in the book of Numbers that attributes to the spies explicit words of criticism (Num. Nevertheless, the Deuteronomic explanation for Moses’ death in the Transjordan does not really fit the classic scheme of God’s indirect retribution, since this is generally about later generations being punished for the sins of their parents (cf. John McKenzie, “The Historical Prologue of Deuteronomy,” Proceedings of the World Congress of Jewish Studies (Jerusalem 1965), 95–101, here 97. Moses had been supernaturally strengthened and protected from the effects of aging; he died because God had completed what He had planned for Moses. But as referring to a notion of the people’s words the reference seems to indicate familiarity with a specific narrative, that is the story of the spies as described in Deuteronomy 1, which accuses the people for their utterances. The account of Moses’ death is in Deuteronomy 34. [21] Anthony Phillips, Deuteronomy (CBC; Cambridge 1973), 19. This is despite the fact that, by Moses’ day, the typical lifespan was much shorter than 120. The biblical term על דבר is usually translated as “because of,” based on translating דבר as thing, matter, or action, and therefore “for the thing/ in the matter.”[9] But when the term appears with a pronominal suffix “my, his, your” (e.g. The grounds for Moses’ “premature” death are presented differently in various sources of the Torah. Abraham lived to be 175 years old; Joseph’s lifespan was 110 years; Moses was 120 years old when he died. [22] Editor’s note: For a related approach, see Jill Katz, “Moses: A Betwixt and Between Leader,” TheTorah.com(2013). Moses Harmon's passing at the age of 81 has been publicly announced by Aikens Funeral Home - Tampa in Tampa, FL . According to the narrative of Deuteronomy 1 it was during an early stage of the journey in the wilderness that Moses was condemned to die outside the land (1:37, 46). Loewenstamm argues that the expression indicates an extension in the text (Samuel E. Loewenstamm, “The Formula BaÊ¿et Hahi’ in the introductory speeches in Deuteronomy”, From Babylon to Canaan [Jerusalem 1992], 42–53). According to tradition, Moses’ parents, Amram and Jochebed (whose other children were Aaron and Miriam), hid him for three months and then set him afloat on the Nile in a reed basket daubed with pitch. For further recent suggestions see: Mann, “Theological Reflections,” 483; Moshe Margaliot, “The Transgression of Moses and Aaron – Num. 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moses died at what age

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