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“as you requested,”
This part of the verse underscores the power and importance of intercessory prayer. Moses, acting as a mediator, pleads with God on behalf of the Israelites. This mirrors the role of Jesus Christ as the ultimate intercessor for humanity (Hebrews 7:25). Moses' intercession is a type of Christ, showing how one righteous person can stand in the gap for others. The effectiveness of Moses' prayer also emphasizes the relationship between God and His chosen leaders, and how God listens to and honors the prayers of the faithful.

“the LORD replied.”
The use of "the LORD" here refers to Yahweh, the covenant name of God, emphasizing His faithfulness and unchanging nature. This response from God demonstrates His direct communication with Moses, a unique aspect of their relationship. It also reflects the biblical theme of God’s responsiveness to His people, as seen in other instances where God answers prayers, such as in1 Kings 18:37-39 with Elijah. This interaction between God and Moses is part of the larger narrative of God's guidance and provision for Israel during their wilderness journey.

(21, 22, 23)But as truly as I live . . . --The three verses may be rendered as follows:--Nevertheless, as truly as I live, and all the earth shall be filled with the glory of the Lord, none of those men who have seen my glory and my signs which I did in Egypt and in the wilderness, and(who) tempted me these ten times, and hearkened not unto my voice, shall see the land which I sware unto their fathers,&c. Some have explained the wordsthese ten timesby adding to the eight murmurings which are recorded--(1) at the Red Sea (Exodus 14:11-12); (2) at Marah (Exodus 15:23); (3) in the wilderness of Sin (Exodus 16:2); (4) at Rephidim (Exodus 17:1); (5) at Horeb (Exodus 32); (6) at Taberah (Numbers 11:1); (7) at the graves of lust (Numbers 11:4); and (8) at Kadesh (Numbers 14)--the transgressions of certain individuals--(1) in keeping the manna until the morning of the day after that on which it was gathered (Exodus 16:20); and (2) in going out to gather the manna on the seventh day, when none fell (Exodus 16:27). It is more probable, however, that the numbertenis used here, as elsewhere (comp.Genesis 31:7), as denoting a full measure. The persons to whom the penalty applied are specified inNumbers 14:29 : viz., those who were included in the first census. The principal exceptions to the threat of exclusion from the land of promise are specified inNumbers 14:30-31 : viz., Joshua and Caleb, and the generation which had not reached twenty years of age at the exodus. The other exception, or exceptions, if such there were, belonged to the tribe of Levi, which was not included in the census which was first taken, nor represented by the spies. It has been inferred from the fact that Nadab and Abihu only went up into the mountain with Moses and Aaron, that Eleazar, who entered Canaan with Joshua (Joshua 14:1), was under twenty years of age at the exodus. It may be observed that it does not follow that the regulation respecting the age of the Levites at the time of entering upon their service applied also to the priests, and consequently Eleazarmayhave been under twenty years of age at the time of his consecration. (Comp.2Chronicles 31:17.) There seems, however, to be no sufficient authority for such a supposition. . . .