9:25–29 Forty days and nights recalls Moses’ intercession before he descended the mountain, mentioned previously in Deuteronomy 9:18–19 (cf. Ex. 32:9–14). Following the destruction of the calf, Moses pleads for the people of Israel because they are God’s creation, redeemed from Egypt in mighty acts. They are God’s inheritance, a powerful image that draws on the analogy of land that belongs to a family perpetually. This comparison is repeated from Deuteronomy 4:20, where it was stated that God brought Israel out of the fiery furnace of Egypt to be his own. God has a personal attachment to this people; they are the object of his work. This seems to be the main argument in the prayer, as it is repeated at the end in 9:29. The second argument of the prayer is that God must remember his vow to the ancestors of Israel (v. 27); the present wickedness of the people must not prevent the fulfillment of that purpose. This argument is found also in Exodus 32:13, in the prayer while Moses was on the mountain.

The third argument concerns God’s reputation among the nations. In Exodus 32:12 this is expressed as the Egyptians’ assuming that God’s purposes for Israel were malevolent, that he intended to destroy them. Pharaoh had thrown out the challenge, “Who is the Lord, that I should obey his voice?” (Ex. 5:2). He could not contend with God’s might, but Pharaoh could claim that Yahweh’s purpose was not to save Israel and that Israel should have remained in Egypt. In this passage Moses adds the further possibility that the nations would believe Yahweh to be unable to save his people. The petition of Moses for mercy after the rebellion at Kadesh-barnea is also based on the nations’ saying that God was unable to bring his people to the land (Num. 14:15–16). In the perspective of the nations, God either could not save Israel or would not. On the other hand, they could also have argued that God knew he could not save Israel but brought them out to die because he had rejected them. In either case the purpose and person of God would be maligned. This prayer is based solely on the character and reputation of God. None of the petitions suggests any virtue of the Israelites that justifies their being forgiven. It is a prayer for mercy, pure and simple.

10:1–5 The answer to the prayer comes when Moses is commanded to shape two tablets like the ones that were shattered. God would reestablish the covenant with Israel in the words written on the covenant document just as they were originally. The first time the tablets were made by God himself (Ex. 32:16). This may be a figurative way of saying that they came into being by the divine will, like creation. The Ten Words are as much a part of the order of creation as is the regularity of nature. The container mentioned here for the tablets must have been temporary since the ark would be built by Bezalel and Oholiab, craftsmen empowered by God for the artistic designs of the articles of the tabernacle (Ex. 31:1–2, 6–11). The ark in the tabernacle was also accompanied by giant cherubim attached to an atonement cover (Hb. kapporet, “mercy seat”; Ex. 25:17) resting atop the ark. This gold covering was the place where cleansing for sin would be made (Ex. 25:10–22). This was the meeting place of the covenant.

The chest made by Moses may be understood as a container used to protect contractual documents that were a record of an agreement. Such chests were often deposited in temples, since agreements were usually sponsored by a deity. The ark in the tabernacle would follow this analogy, with the distinction that there was no image in the tabernacle. Testimony to the holiness of God was given by both the ark and the symbols of a royal throne separated from the common by a veil. The covenant that established a relationship between God and his people included a sacred element; the atonement cover above the covenant document provided for the possibility of a relationship. The ark therefore was a representation of the rule and provision of God for his people, unlike the calf made by Aaron and the people.

10:6–7 The itinerary, which includes the place where Aaron dies, follows that of Numbers 33:30–35, with a slight variation of names and a different order of encampments. These encampments were in the area of Ezion-geber on the east shore of the Gulf of Elath. Aaron died at Moserah, which is named first in the Numbers itinerary. In that list of encampments Aaron dies at Mount Hor, six stations later than Moserah (Num. 33:38). The locations of these encampments and the relationships that may have existed between them cannot be determined. Eleazar son of Aaron is made priest in his place in a public event known to all (Num. 20:22–29). The point of relevance in Deuteronomy is that Aaron, like Moses, does not enter the Promised Land.

10:8–9 The consecration of the Levites as the ones responsible for the ark develops their role in distinguishing themselves as loyal followers of Yahweh (Ex. 32:26–29). Priesthood is their reward for having stood in battle against illegitimate worship. They become the ministers of legitimate worship perpetually, with a distinguished role: “to stand before the Lord,” that is, offer sacrifices on behalf of the people and pronounce the priestly benediction. Their special tasks require them to be dispersed throughout the land, with no territory of their own.

10:10–11 Moses concludes with the assurance that his prayers for mercy have been answered. Not only has the covenant been restored but Israel will be allowed to enter the land in accordance with the oath made with the patriarchs.