1 The children of Israel, even the whole congregation, came into the wilderness of Zin in the first month. The people stayed in Kadesh. Miriam died there, and was buried there.
2 There was no water for the congregation; and they assembled themselves together against Moses and against Aaron.
3 The people quarreled with Moses, and spoke, saying, “We wish that we had died when our brothers died before Yahweh!
4 Why have you brought Yahweh’s assembly into this wilderness, that we should die there, we and our animals?
5 Why have you made us to come up out of Egypt, to bring us in to this evil place? It is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.”
6 Moses and Aaron went from the presence of the assembly to the door of the Tent of Meeting, and fell on their faces. Yahweh’s glory appeared to them.
7 Yahweh spoke to Moses, saying,
8 “Take the rod, and assemble the congregation, you, and Aaron your brother, and speak to the rock before their eyes, that it pour out its water. You shall bring water to them out of the rock; so you shall give the congregation and their livestock drink.”
9 Moses took the rod from before Yahweh, as he commanded him.
10 Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Shall we bring water out of this rock for you?”
11 Moses lifted up his hand, and struck the rock with his rod twice, and water came out abundantly. The congregation and their livestock drank.
12 Yahweh said to Moses and Aaron, “Because you didn’t believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”
13 These are the waters of Meribah; because the children of Israel strove with Yahweh, and he was sanctified in them.
14 Moses sent messengers from Kadesh to the king of Edom, saying: “Your brother Israel says: You know all the travail that has happened to us;
15 how our fathers went down into Egypt, and we lived in Egypt a long time. The Egyptians mistreated us and our fathers.
16 When we cried to Yahweh, he heard our voice, sent an angel, and brought us out of Egypt. Behold, we are in Kadesh, a city in the edge of your border.
17 “Please let us pass through your land. We will not pass through field or through vineyard, neither will we drink from the water of the wells. We will go along the king’s highway. We will not turn away to the right hand nor to the left, until we have passed your border.”
18 Edom said to him, “You shall not pass through me, lest I come out with the sword against you.”
19 The children of Israel said to him, “We will go up by the highway; and if we drink your water, I and my livestock, then I will give its price. Only let me, without doing anything else, pass through on my feet.”
20 He said, “You shall not pass through.” Edom came out against him with many people, and with a strong hand.
21 Thus Edom refused to give Israel passage through his border, so Israel turned away from him.
22 They traveled from Kadesh, and the children of Israel, even the whole congregation, came to Mount Hor.
23 Yahweh spoke to Moses and Aaron in Mount Hor, by the border of the land of Edom, saying,
24 “Aaron shall be gathered to his people; for he shall not enter into the land which I have given to the children of Israel, because you rebelled against my word at the waters of Meribah.
25 Take Aaron and Eleazar his son, and bring them up to Mount Hor;
26 and strip Aaron of his garments, and put them on Eleazar his son. Aaron shall be gathered, and shall die there.”
27 Moses did as Yahweh commanded. They went up onto Mount Hor in the sight of all the congregation.
28 Moses stripped Aaron of his garments, and put them on Eleazar his son. Aaron died there on the top of the mountain, and Moses and Eleazar came down from the mountain.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 20:1Then it was that Miriam, the sister of Moses, came to her end, having completed her fortieth year since she left Egypt, on the first day of the lunar month Xanthicus. They then made a public funeral for her, at a great expense. She was buried upon a certain mountain, which they call Sin: and when they had mourned for her thirty days
Then it was that Miriam, the sister of Moses, came to her end, having completed her fortieth year since she left Egypt, on the first day of the lunar month Xanthicus. They then made a public funeral for her, at a great expense. She was buried upon a certain mountain, which they call Sin: and when they had mourned for her thirty days
Josephus, Antiquities of the Jews, Antiquities 4.4.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 20:14–21He then sent ambassadors to the king of the Idumeans, and desired him to give him a passage through his country; and agreed to send him what hostages he should desire, to secure him from an injury. He desired him also, that he would allow his army liberty to buy provisions; and, if he insisted upon it, he would pay down a price for the very water they should drink. But the king was not pleased with this embassage from Moses: nor did he allow a passage for the army, but brought his people armed to meet Moses, and to hinder them, in case they should endeavor to force their passage. Upon which Moses consulted God by the oracle, who would not have him begin the war first; and so he withdrew his forces, and traveled round about through the wilderness.
He then sent ambassadors to the king of the Idumeans, and desired him to give him a passage through his country; and agreed to send him what hostages he should desire, to secure him from an injury. He desired him also, that he would allow his army liberty to buy provisions; and, if he insisted upon it, he would pay down a price for the very water they should drink. But the king was not pleased with this embassage from Moses: nor did he allow a passage for the army, but brought his people armed to meet Moses, and to hinder them, in case they should endeavor to force their passage. Upon which Moses consulted God by the oracle, who would not have him begin the war first; and so he withdrew his forces, and traveled round about through the wilderness.
Josephus, Antiquities of the Jews, Antiquities 4.4.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 20:22–28Now when this purification, which their leader made upon the mourning for his sister, as it has been now described, was over, he caused the army to remove and to march through the wilderness and through Arabia; and when he came to a place which the Arabians esteem their metropolis, which was formerly called Arce, but has now the name of Petra, at this place, which was encompassed with high mountains, Aaron went up one of them in the sight of the whole army, Moses having before told him that he was to die, for this place was over against them. He put off his pontifical garments, and delivered them to Eleazar his son, to whom the high priesthood belonged, because he was the elder brother; and died while the multitude looked upon him. He died in the same year wherein he lost his sister, having lived in all a hundred twenty and three years. He died on the first day of that lunar month which is called by the Athenians Hecatombaeon, by the Macedonians Lous, but by the Hebrews Abba.
Now when this purification, which their leader made upon the mourning for his sister, as it has been now described, was over, he caused the army to remove and to march through the wilderness and through Arabia; and when he came to a place which the Arabians esteem their metropolis, which was formerly called Arce, but has now the name of Petra, at this place, which was encompassed with high mountains, Aaron went up one of them in the sight of the whole army, Moses having before told him that he was to die, for this place was over against them. He put off his pontifical garments, and delivered them to Eleazar his son, to whom the high priesthood belonged, because he was the elder brother; and died while the multitude looked upon him. He died in the same year wherein he lost his sister, having lived in all a hundred twenty and three years. He died on the first day of that lunar month which is called by the Athenians Hecatombaeon, by the Macedonians Lous, but by the Hebrews Abba.
Josephus, Antiquities of the Jews, Antiquities 4.4.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Numbers 20:10–12We scarcely perceive anything reprehensible in this matter, yet, since God declares that the fall of Moses displeased Him, we must abide by His decision rather than our own. … If it be asked in what respect Moses transgressed, the origin of his transgression was unbelief; … But it is doubtful in what point he was incredulous; unless it be, that in asking whether he could fetch water out of the rock, he seems to reject as if it were impossible and absurd what God had promised to do. … Others think that he sinned, because he was not contented with a single blow, but smote the rock twice. And this perhaps did arise from distrust. But the origin of the fault was that he did not simply embrace God's promise, and strenuously discharge the duty assigned to him as an evidence of his faith. Although, therefore, his smiting the rock twice might have been a token of his want of confidence, still it was only an aggravation of the evil, and not its origin or cause.
We scarcely perceive anything reprehensible in this matter, yet, since God declares that the fall of Moses displeased Him, we must abide by His decision rather than our own. … If it be asked in what respect Moses transgressed, the origin of his transgression was unbelief; … But it is doubtful in what point he was incredulous; unless it be, that in asking whether he could fetch water out of the rock, he seems to reject as if it were impossible and absurd what God had promised to do. … Others think that he sinned, because he was not contented with a single blow, but smote the rock twice. And this perhaps did arise from distrust. But the origin of the fault was that he did not simply embrace God's promise, and strenuously discharge the duty assigned to him as an evidence of his faith. Although, therefore, his smiting the rock twice might have been a token of his want of confidence, still it was only an aggravation of the evil, and not its origin or cause.
John Calvin, Commentaries, on 20:10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Numbers 20:14–21They are to claim kindred with the Edomites: Thus saith thy brother Israel. Both nations descended from Abraham and Isaac, their common ancestors; Esau and Jacob, the two fathers of their respective nations, were twin-brothers; … Though God himself, in the pillar of cloud and fire, was Israel's guide, in following which they might have justified their passing through any man's ground against all the world, yet God would have this respect paid to the Edomites, to show that no man's property ought to be invaded under colour of religion. Dominion is founded in providence, not in grace. … After this indignity which the Edomites offered to Israel God gave them a particular caution not to abhor an Edomite (Deu 23:7), though the Edomites had shown such an abhorrence of them, to teach us in such cases not to meditate revenge.
They are to claim kindred with the Edomites: Thus saith thy brother Israel. Both nations descended from Abraham and Isaac, their common ancestors; Esau and Jacob, the two fathers of their respective nations, were twin-brothers; … Though God himself, in the pillar of cloud and fire, was Israel's guide, in following which they might have justified their passing through any man's ground against all the world, yet God would have this respect paid to the Edomites, to show that no man's property ought to be invaded under colour of religion. Dominion is founded in providence, not in grace. … After this indignity which the Edomites offered to Israel God gave them a particular caution not to abhor an Edomite (Deu 23:7), though the Edomites had shown such an abhorrence of them, to teach us in such cases not to meditate revenge.
Matthew Henry, Commentary on the Whole Bible, on 20:14–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 20:1–3and Miriam died there, and was buried there; the Jews say … she died there the tenth day of the month Nisan, which was ten days after the Israelites came to this place; though, according to the Targum of Jonathan, it was the same day they came thither: … no mention is made of the people mourning for her as for Aaron, Numbers 20:29 and for Moses, Deuteronomy 34:8 perhaps because of their distress for want of water, as follows. … and this at a time, when, instead of quarrelling with him, they should have condoled him on the loss of his sister, and bewailed their own loss also of one who had been a prophetess to them, and a leader of them, Micah 6:4.
and Miriam died there, and was buried there; the Jews say … she died there the tenth day of the month Nisan, which was ten days after the Israelites came to this place; though, according to the Targum of Jonathan, it was the same day they came thither: … no mention is made of the people mourning for her as for Aaron, Numbers 20:29 and for Moses, Deuteronomy 34:8 perhaps because of their distress for want of water, as follows. … and this at a time, when, instead of quarrelling with him, they should have condoled him on the loss of his sister, and bewailed their own loss also of one who had been a prophetess to them, and a leader of them, Micah 6:4.
John Gill, An Exposition of the Old and New Testament, on 20:1 and 20:3; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 20:10–12that Moses and Aaron committed an evil which was displeasing to the Lord is certain, but what that was is variously represented. Some say their sin was, that the order was to speak to the rock, whereas it was smitten, and not spoken to; but why then was Moses bid to take the rod with him, if it was not to smite with it, as he had done before at Horeb? and besides, this would only have been the sin of Moses, and not of Aaron; … Others are of opinion, that what was displeasing to the Lord was, that the bringing the water out of the rock was ascribed to themselves, and not to him; "must we fetch you water", &c. … but it is certain from the text that unbelief was their sin; they were diffident about the will of God to bring water out of the rock for such a rebellious people, and they did not put them in mind of the miracles God had wrought in former time, to encourage their faith; and so the Lord was not sanctified by them before the people, as he ought to have been
that Moses and Aaron committed an evil which was displeasing to the Lord is certain, but what that was is variously represented. Some say their sin was, that the order was to speak to the rock, whereas it was smitten, and not spoken to; but why then was Moses bid to take the rod with him, if it was not to smite with it, as he had done before at Horeb? and besides, this would only have been the sin of Moses, and not of Aaron; … Others are of opinion, that what was displeasing to the Lord was, that the bringing the water out of the rock was ascribed to themselves, and not to him; "must we fetch you water", &c. … but it is certain from the text that unbelief was their sin; they were diffident about the will of God to bring water out of the rock for such a rebellious people, and they did not put them in mind of the miracles God had wrought in former time, to encourage their faith; and so the Lord was not sanctified by them before the people, as he ought to have been
John Gill, An Exposition of the Old and New Testament, on 20:12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 20:10–12The want of belief or firm confidence in the Lord, through which both of them had sinned, was not actual unbelief or distrust in the omnipotence and grace of God, as if God could not relieve the want of water or extend His help to the murmuring people; for the Lord had promised His help to Moses, and Moses did what the Lord had commanded him. It was simply the want of full believing confidence, a momentary wavering of that immovable assurance, which the two heads of the nation ought to have shown to the congregation, but did not show. … Moses did even more than God had commanded him. Instead of speaking to the rock with the rod of God in his hand, as God directed him, he spoke to the congregation, and in these inconsiderate words, "Shall we fetch you water out of the rock?" … He then struck the rock twice with the rod, "as if it depended upon human exertion, and not upon the power of God alone," … Aaron also wavered along with Moses, inasmuch as he did nothing to prevent Moses' fall.
The want of belief or firm confidence in the Lord, through which both of them had sinned, was not actual unbelief or distrust in the omnipotence and grace of God, as if God could not relieve the want of water or extend His help to the murmuring people; for the Lord had promised His help to Moses, and Moses did what the Lord had commanded him. It was simply the want of full believing confidence, a momentary wavering of that immovable assurance, which the two heads of the nation ought to have shown to the congregation, but did not show. … Moses did even more than God had commanded him. Instead of speaking to the rock with the rod of God in his hand, as God directed him, he spoke to the congregation, and in these inconsiderate words, "Shall we fetch you water out of the rock?" … He then struck the rock twice with the rod, "as if it depended upon human exertion, and not upon the power of God alone," … Aaron also wavered along with Moses, inasmuch as he did nothing to prevent Moses' fall.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 20:12; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Numbers 20
Numbers 20:1–28, World English Bible
Numbers 20 in the Bible · Told in the Story: Chapter 7, Water from the Rock, Chapter 8, The Bronze Snake
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 20:1Then it was that Miriam, the sister of Moses, came to her end, having completed her fortieth year since she left Egypt, on the first day of the lunar month Xanthicus. They then made a public funeral for her, at a great expense. She was buried upon a certain mountain, which they call Sin: and when they had mourned for her thirty days
Josephus, Antiquities of the Jews, Antiquities 4.4.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 20:14–21He then sent ambassadors to the king of the Idumeans, and desired him to give him a passage through his country; and agreed to send him what hostages he should desire, to secure him from an injury. He desired him also, that he would allow his army liberty to buy provisions; and, if he insisted upon it, he would pay down a price for the very water they should drink. But the king was not pleased with this embassage from Moses: nor did he allow a passage for the army, but brought his people armed to meet Moses, and to hinder them, in case they should endeavor to force their passage. Upon which Moses consulted God by the oracle, who would not have him begin the war first; and so he withdrew his forces, and traveled round about through the wilderness.
Josephus, Antiquities of the Jews, Antiquities 4.4.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 20:22–28Now when this purification, which their leader made upon the mourning for his sister, as it has been now described, was over, he caused the army to remove and to march through the wilderness and through Arabia; and when he came to a place which the Arabians esteem their metropolis, which was formerly called Arce, but has now the name of Petra, at this place, which was encompassed with high mountains, Aaron went up one of them in the sight of the whole army, Moses having before told him that he was to die, for this place was over against them. He put off his pontifical garments, and delivered them to Eleazar his son, to whom the high priesthood belonged, because he was the elder brother; and died while the multitude looked upon him. He died in the same year wherein he lost his sister, having lived in all a hundred twenty and three years. He died on the first day of that lunar month which is called by the Athenians Hecatombaeon, by the Macedonians Lous, but by the Hebrews Abba.
Josephus, Antiquities of the Jews, Antiquities 4.4.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Numbers 20:10–12We scarcely perceive anything reprehensible in this matter, yet, since God declares that the fall of Moses displeased Him, we must abide by His decision rather than our own. … If it be asked in what respect Moses transgressed, the origin of his transgression was unbelief; … But it is doubtful in what point he was incredulous; unless it be, that in asking whether he could fetch water out of the rock, he seems to reject as if it were impossible and absurd what God had promised to do. … Others think that he sinned, because he was not contented with a single blow, but smote the rock twice. And this perhaps did arise from distrust. But the origin of the fault was that he did not simply embrace God's promise, and strenuously discharge the duty assigned to him as an evidence of his faith. Although, therefore, his smiting the rock twice might have been a token of his want of confidence, still it was only an aggravation of the evil, and not its origin or cause.
John Calvin, Commentaries, on 20:10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Numbers 20:14–21They are to claim kindred with the Edomites: Thus saith thy brother Israel. Both nations descended from Abraham and Isaac, their common ancestors; Esau and Jacob, the two fathers of their respective nations, were twin-brothers; … Though God himself, in the pillar of cloud and fire, was Israel's guide, in following which they might have justified their passing through any man's ground against all the world, yet God would have this respect paid to the Edomites, to show that no man's property ought to be invaded under colour of religion. Dominion is founded in providence, not in grace. … After this indignity which the Edomites offered to Israel God gave them a particular caution not to abhor an Edomite (Deu 23:7), though the Edomites had shown such an abhorrence of them, to teach us in such cases not to meditate revenge.
Matthew Henry, Commentary on the Whole Bible, on 20:14–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 20:1–3and Miriam died there, and was buried there; the Jews say … she died there the tenth day of the month Nisan, which was ten days after the Israelites came to this place; though, according to the Targum of Jonathan, it was the same day they came thither: … no mention is made of the people mourning for her as for Aaron, Numbers 20:29 and for Moses, Deuteronomy 34:8 perhaps because of their distress for want of water, as follows. … and this at a time, when, instead of quarrelling with him, they should have condoled him on the loss of his sister, and bewailed their own loss also of one who had been a prophetess to them, and a leader of them, Micah 6:4.
John Gill, An Exposition of the Old and New Testament, on 20:1 and 20:3; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 20:10–12that Moses and Aaron committed an evil which was displeasing to the Lord is certain, but what that was is variously represented. Some say their sin was, that the order was to speak to the rock, whereas it was smitten, and not spoken to; but why then was Moses bid to take the rod with him, if it was not to smite with it, as he had done before at Horeb? and besides, this would only have been the sin of Moses, and not of Aaron; … Others are of opinion, that what was displeasing to the Lord was, that the bringing the water out of the rock was ascribed to themselves, and not to him; "must we fetch you water", &c. … but it is certain from the text that unbelief was their sin; they were diffident about the will of God to bring water out of the rock for such a rebellious people, and they did not put them in mind of the miracles God had wrought in former time, to encourage their faith; and so the Lord was not sanctified by them before the people, as he ought to have been
John Gill, An Exposition of the Old and New Testament, on 20:12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Numbers 20:10–12The want of belief or firm confidence in the Lord, through which both of them had sinned, was not actual unbelief or distrust in the omnipotence and grace of God, as if God could not relieve the want of water or extend His help to the murmuring people; for the Lord had promised His help to Moses, and Moses did what the Lord had commanded him. It was simply the want of full believing confidence, a momentary wavering of that immovable assurance, which the two heads of the nation ought to have shown to the congregation, but did not show. … Moses did even more than God had commanded him. Instead of speaking to the rock with the rod of God in his hand, as God directed him, he spoke to the congregation, and in these inconsiderate words, "Shall we fetch you water out of the rock?" … He then struck the rock twice with the rod, "as if it depended upon human exertion, and not upon the power of God alone," … Aaron also wavered along with Moses, inasmuch as he did nothing to prevent Moses' fall.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 20:12; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.