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Matthew Henry: Concise Commentary on the Whole Bible - 1706
At this chapter begins the history of the fortieth year (which was the last year) of the Israelites' wandering in the wilderness. And since the beginning of their second year, when they were sentenced to perform their quarantine in the desert, there to wear away the tedious revolution of forty years, there is little recorded concerning them till this last year, which brought them to the borders of Canaan, and the history of this year is almost as large as the history of the first year. This chapter gives an account of, I. The death of Miriam, ver. 1. II. The fetching of water out of the rock, in which observe, 1. The distress Israel was in, for want of water, ver. 2. 2. Their discontent and murmuring in that distress, ver. 3-5. 3. God's pity and power engaged for their supply with water out of the rock, ver. 6-9. 4. The infirmity of Moses and Aaron upon this occasion, ver. 10, 11. 5. God's displeasure against them, ver. 12, 13. III. The negotiation with the Edomites. Israel's request (ver. 14-17), and the repulse the Edomites gave them, ver. 18-21. IV. The death of Aaron the high priest upon Mount Hor, the instalment of Eleazar in his room, and the people's mourning for him, ver. 22, &c.
Adam Clarke: Commentary on the Bible - 1831
The Israelites come to Zin, and Miriam dies, Num 20:1. They murmur for want of water, Num 20:2-5. Moses and Aaron make supplication at the tabernacle, and the glory of the Lord appears, Num 20:6. He commands Moses to take his rod, gather the congregation together, and bring water out of the rock, Num 20:7, Num 20:8. Moses takes the rod, gathers the Israelites together, chides with them, and smites the rock twice, and the waters flow out plenteously, Num 20:9-11. The Lord is offended with Moses and Aaron because they did not sanctify him in the sight of the children of Israel, Num 20:12. The place is called Meribah, Num 20:13. Moses sends a friendly message to the king of Edom, begging liberty to pass through his territories, Num 20:14-17. The Edomites refuse, Num 20:18. The Israelites expostulate, Num 20:19. The Edomites still refuse, and prepare to attack them, Num 20:20, Num 20:21. The Israelites go to Mount Hor, Num 20:22. Aaron is commanded to prepare far his death, Num 20:23, Num 20:24. Aaron is stripped on Mount Hor, and his vestments put on Eleazar his son; Aaron dies, Num 20:25-28. The people mourn for him thirty days, Num 20:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 20:1, The children of Israel come to Zin, where Miriam dies; Num 20:2, They murmur for want of water; Num 20:7, Moses smiting the rock, brings forth water at Meribah; Num 20:14, Moses at Kadesh desires passage through Edom, which is denied him; Num 20:22, At mount Hor Aaron resigns his place to Eleazar, and dies.
Carl Friedrich Keil and Franz Delitzsch

Israel's Last Journey from Kadesh to the Heights of Pisgah in yhe Fields of Moab - Numbers 20-21
In the first month of the fortieth year, the whole congregation of Israel assembled again at Kadesh, in the desert of Zin, to commence the march to Canaan. In Kadesh, Miriam died (Num 20:1), and the people murmured against Moses and Aaron on account of the want of water. The Lord relieved this want, by pouring water from the rock; but Moses sinned on this occasion, so that he was not allowed to enter Canaan (Num 20:2-13). From Kadesh, Moses sent messengers to the king of Edom, to ask permission for the Israelites to pass peaceably through his land; but this was refused by the king of Edom (Num 20:14-21). In the meantime, the Israelites marched from Kadesh to Mount Hor, on the borders of the land of Edom; and there Aaron died, and Eleazar was invested with the high-priesthood in his stead (Num 20:22-29). On this march they were attacked by the Canaanitish king of Arad; but they gained a complete victory, and laid his cities under the ban (Num 21:1-3). As the king of Edom opposed their passing through his land, they were compelled to go from Mount Hor to the Red Sea, and round the land of Edom. On the way the murmuring people were bitten by poisonous serpents; but the penitent among them were healed of the bite of the serpent, by looking at the brazen serpent which Moses set up at the command of God (Num 21:4-9). After going round the Moabitish mountains, they turned to the north, and went along the eastern side of the Edomitish and Moabitish territory, as far as the Arnon, on the border of the Amoritish kingdom of Sihon, with the intention of going through to the Jordan, and so entering Canaan (Num 21:10-20). But as Sihon would not allow the Israelites to pass through his land, and made a hostile demonstration against them, they smote him and conquered his land, and also the northern Amoritish kingdom of Og, king of Bashan (Num 21:21-35), and forced their way through the Amoritish territory to the heights of Pisgah, for the purpose of going forward thence into the steppes of Moab by the Jordan (Num 22:1). These marches formed the third stage in the guidance of Israel through the desert to Canaan.
Death of Miriam. Water out of the Rock.Refusal of a Passage through Edom. Aaron's Death.Conquest over the King of Arad - Numbers 20-21:3
The events mentioned in the heading, which took place either in Kadesh or on the march thence to the mountain of Hor are grouped together in Num 20:1-21:3, rather in a classified order than in one that is strictly chronological. The death of Miriam took place during the time when the people were collected at Kadesh-barnea in the desert of Zin (Num 20:21). But when the whole nation assembled together in this desert there was a deficiency of water, which caused the people to murmur against Moses, until God relieved the want by a miracle (Num 20:2-13). It was from Kadesh that messengers were sent to the king of Edom (Num 20:14.); but instead of waiting at Kadesh till the messengers returned, Moses appears to have proceeded with the people in the meantime into the Arabah. When and where the messengers returned to Moses, we are not informed. So much is certain, however, that the Edomites did not come with an army against the Israelites (Num 20:20, Num 20:21), until they approached their land with the intention of passing through. For it was in the Arabah, at Mount Hor, that Israel first turned to go round the land of Edom (Num 21:4). The attack of the Canaanites of Arad (Num 21:1-3) who attempted to prevent the Israelites from advancing into the desert of Zin, occurred in the interval between the departure from Kadesh and the arrival in the Arabah at Mount Hor; so that if a chronological arrangement were adopted, this event would be placed in Num 20:22, between the first and second clauses of this verse. The words "and came to Mount Hor" (Num 20:22) are anticipatory, and introduce the most important event of all that period, viz., the death of Aaron at Mount Hor (Num 20:23-29).
(Note: Even Fries (pp. 53, 54) has admitted that the account in Num 21:1; Num 33:40, is to be regarded as a rehearsal of an event which took place before the arrival of the Israelites at Mount Hor, and that the conflict with the king of Arad must have occurred immediately upon the advance of Israel into the desert of Zin; and he correctly observes, that the sacred writer has arranged what stood in practical connection with the sin of Moses and Aaron, and the refusal of Edom, in the closest juxtaposition to those events: whereas, after he had once commenced his account of the tragical occurrences in ch. 20, there was no place throughout the whole of that chapter for mentioning the conflict with Arad; and consequently this battle could only find a place in the second line, after the record of the most memorable events which occurred between the death of Miriam and that of Aaron, and to which it was subordinate in actual significance. On the other hand, Fries objects to the arrangement we have adopted above, and supposes that Israel did not go straight from Kadesh through the Wady Murreh into the Arabah, and to the border of the (actual) land of Edom, and then turn back to the Red Sea; but that after the failure of the negotiations with the king of Edom, Moses turned at once from the desert of Zin and plain of Kadesh, and went back in a south-westerly direction to the Hebron road; and having followed this road to Jebel Araif, the south-western corner-pillar of the western Edom, turned at right angles and went by the side of Jebel Mukrah to the Arabah, where he was compelled to alter his course again through meeting with Mount Hor, the border-pillar of Edom at that point, and to go southwards to the Red Sea (pp. 88-9). But although this combination steers clear of the difficulty connected with our assumption, - viz., that when Israel advanced into the Arabah to encamp at Mount Hor, they had actually trodden upon the Edomitish territory in that part of the Arabah which connected the mountain land of Azazimeh, of which the Edomites had taken forcible possession, with their hereditary country, the mountains of Seir, - we cannot regard this view as in harmony with the biblical account. For, apart from the improbability of Moses going a second time to Mount Hor on the border of Edom, after he had been compelled to desist from his advance through the desert of Zin (Wady Murreh), and take a circuitous route, or rather make a retrograde movement, on the western side of the Edomitish territory of the land of Azazimeh, only to be driven back a second time, the account of the contest with the king of Arad is hard to reconcile with this combination. In that case the king of Arad must have attacked or overtaken the Israelites when they were collected together in the desert of Zin at Kadesh. But this does not tally with the words of Num 21:1, "When the Canaanite heard that Israel came (was approaching) by the way of the spies;" for if Moses turned round in Kadesh to go down the Hebron road as far as Jebel Araif, in consequence of the refusal of Edom, the Israelites did not take the way of the spies at all, for their way went northwards from Kadesh to Canaan. The supposition of Fries (p. 54), that the words in Num 21:1, "came by the way of the spies," are a permutation of those in Num 20:1, "came into the desert of Zin," and that the two perfectly coincide as to time, is forced; as the Israelites are described in Num 20:1 not only as coming into the desert of Zin in general, but as assembling together there at Kadesh.
Modern critics (Knobel and others) have also mutilated these chapters, and left only Num 20:1 (in part,), 2, 6, 22-29, Num 21:10-11; Num 22:1, as parts of the original work, whilst all the rest is described as a Jehovistic addition, partly from ancient sources and partly from the invention of the Jehovist himself. But the supposed contradiction - viz., that whilst the original work describes the Israelites as going through northern Edom, and going round the Moabitish territory in the more restricted sense, the Jehovist represents them as going round the land of Edom upon the west, south, and east (Num 20:21; Num 21:4), and also as going round the land of the Arnon in a still larger circle, and past other places as well (Num 21:12, Num 21:16, Num 21:18), - rests upon a false interpretation of the passages in question. The other arguments adduced - viz., the fact that the Jehovist gives great prominence to the hatred of the Edomites (Num 20:18, Num 20:20) and interweaves poetical sentences (Num 21:14, Num 21:15, Num 21:17, Num 21:18, Num 21:27, Num 21:28), the miraculous rod in Moses' hand (Num 20:8), and the etymology (Num 21:3), - are all just arguing in a circle, since the supposition that all these things are foreign to the original work, is not a fact demonstrated, but a simple petitio principii.)
John Gill
INTRODUCTION TO NUMBERS 20
In this chapter is an account of the children of Israel coming to the wilderness of Zin, where Miriam died, and where wanting water they murmured, Num 20:1, upon which Moses and Aaron applied to the Lord, who ordered Moses to speak to a rock, which should give forth water, and which being smitten by him, accordingly did, Num 20:6, but Moses and Aaron, in their conduct of this affair, displeased the Lord, Num 20:12, after this, Moses sent to the king of Edom to desire a passage through his country, which request was refused, Num 20:14, upon Israel's coming to Mount Hor, Aaron, by order, went up to the mount, and, when stripped of his clothes, which were put on his son Eleazar, he died, lamented by all the people, Num 20:22.
20:120:1: Եւ եկին որդիքն Իսրայէլի ամենայն ժողովրդեամբն յանապատն Սինայի, յառաջնում ամսեանն. եւ բանակեցաւ ժողովուրդն ՚ի Կադէս։ Եւ վախճանեցաւ անդ Մարիամ, եւ ա՛նդ թաղեցաւ։
1 Իսրայէլացիները ամբողջ ժողովրդի հետ առաջին ամսին եկան Սինայի անապատ, եւ ժողովուրդը բանակատեղի դրեց Կադէսում: Մարիամը վախճանուեց այնտեղ ու այնտեղ էլ թաղուեց:
20 Իսրայէլի որդիներուն բոլոր ժողովուրդը Սին անապատը եկան առաջին ամսուն ու ժողովուրդը Կադէսի մէջ իջեւան ըրաւ։ Մարիամ հոն մեռաւ ու հոն թաղուեցաւ։
Եւ եկին որդիքն Իսրայելի ամենայն ժողովրդեամբն յանապատն [306]Սինայի, յառաջնում ամսեանն. եւ բանակեցաւ ժողովուրդն ի Կադէս. եւ վախճանեցաւ անդ Մարիամ, եւ անդ թաղեցաւ:

20:1: Եւ եկին որդիքն Իսրայէլի ամենայն ժողովրդեամբն յանապատն Սինայի, յառաջնում ամսեանն. եւ բանակեցաւ ժողովուրդն ՚ի Կադէս։ Եւ վախճանեցաւ անդ Մարիամ, եւ ա՛նդ թաղեցաւ։
1 Իսրայէլացիները ամբողջ ժողովրդի հետ առաջին ամսին եկան Սինայի անապատ, եւ ժողովուրդը բանակատեղի դրեց Կադէսում: Մարիամը վախճանուեց այնտեղ ու այնտեղ էլ թաղուեց:
20 Իսրայէլի որդիներուն բոլոր ժողովուրդը Սին անապատը եկան առաջին ամսուն ու ժողովուրդը Կադէսի մէջ իջեւան ըրաւ։ Մարիամ հոն մեռաւ ու հոն թաղուեցաւ։
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20:11: И пришли сыны Израилевы, все общество, в пустыню Син в первый месяц, и остановился народ в Кадесе, и умерла там Мариам и погребена там.
20:1 καὶ και and; even ἦλθον ερχομαι come; go οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel πᾶσα πας all; every ἡ ο the συναγωγή συναγωγη gathering εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness Σιν σιν in τῷ ο the μηνὶ μην.1 month τῷ ο the πρώτῳ πρωτος first; foremost καὶ και and; even κατέμεινεν καταμενω dwell ὁ ο the λαὸς λαος populace; population ἐν εν in Καδης καδης and; even ἐτελεύτησεν τελευταω meet an end ἐκεῖ εκει there Μαριαμ μαρια Maria καὶ και and; even ἐτάφη θαπτω bury; have a funeral for ἐκεῖ εκει there
20:1 וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come בְנֵֽי־ vᵊnˈê- בֵּן son יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel כָּל־ kol- כֹּל whole הָ֨ hˌā הַ the עֵדָ֤ה ʕēḏˈā עֵדָה gathering מִדְבַּר־ miḏbar- מִדְבָּר desert צִן֙ ṣˌin צִן Zin בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָֽ hˈā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit הָ hā הַ the עָ֖ם ʕˌām עַם people בְּ bᵊ בְּ in קָדֵ֑שׁ qāḏˈēš קָדֵשׁ Kadesh וַ wa וְ and תָּ֤מָת ttˈāmoṯ מות die שָׁם֙ šˌām שָׁם there מִרְיָ֔ם miryˈām מִרְיָם Miriam וַ wa וְ and תִּקָּבֵ֖ר ttiqqāvˌēr קבר bury שָֽׁם׃ šˈām שָׁם there
20:1. veneruntque filii Israhel et omnis multitudo in desertum Sin mense primo et mansit populus in Cades mortuaque est ibi Maria et sepulta in eodem locoAnd the children of Israel, and all the multitude came into the desert of Sin, in the first month: and the people abode in Cades. And Mary died there, and was buried in the same place.
1. And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.
Then came the children of Israel, [even] the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there:

1: И пришли сыны Израилевы, все общество, в пустыню Син в первый месяц, и остановился народ в Кадесе, и умерла там Мариам и погребена там.
20:1
καὶ και and; even
ἦλθον ερχομαι come; go
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
πᾶσα πας all; every
ο the
συναγωγή συναγωγη gathering
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
Σιν σιν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
πρώτῳ πρωτος first; foremost
καὶ και and; even
κατέμεινεν καταμενω dwell
ο the
λαὸς λαος populace; population
ἐν εν in
Καδης καδης and; even
ἐτελεύτησεν τελευταω meet an end
ἐκεῖ εκει there
Μαριαμ μαρια Maria
καὶ και and; even
ἐτάφη θαπτω bury; have a funeral for
ἐκεῖ εκει there
20:1
וַ wa וְ and
יָּבֹ֣אוּ yyāvˈōʔû בוא come
בְנֵֽי־ vᵊnˈê- בֵּן son
יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel
כָּל־ kol- כֹּל whole
הָ֨ hˌā הַ the
עֵדָ֤ה ʕēḏˈā עֵדָה gathering
מִדְבַּר־ miḏbar- מִדְבָּר desert
צִן֙ ṣˌin צִן Zin
בַּ ba בְּ in
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָֽ hˈā הַ the
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
הָ הַ the
עָ֖ם ʕˌām עַם people
בְּ bᵊ בְּ in
קָדֵ֑שׁ qāḏˈēš קָדֵשׁ Kadesh
וַ wa וְ and
תָּ֤מָת ttˈāmoṯ מות die
שָׁם֙ šˌām שָׁם there
מִרְיָ֔ם miryˈām מִרְיָם Miriam
וַ wa וְ and
תִּקָּבֵ֖ר ttiqqāvˌēr קבר bury
שָֽׁם׃ šˈām שָׁם there
20:1. veneruntque filii Israhel et omnis multitudo in desertum Sin mense primo et mansit populus in Cades mortuaque est ibi Maria et sepulta in eodem loco
And the children of Israel, and all the multitude came into the desert of Sin, in the first month: and the people abode in Cades. And Mary died there, and was buried in the same place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: О пустыне Син см. пр. к 18: ст. XIII гл. кн. Чис.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Death of Miriam; The Water of Meribah; Moses and Aaron Reproved.B. C. 1453.
1 Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2 And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. 3 And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the LORD! 4 And why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there? 5 And wherefore have ye made us to come up out of Egypt, to bring us in unto 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 And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the LORD appeared unto them. 7 And the LORD spake unto Moses, saying, 8 Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. 9 And Moses took the rod from before the LORD, as he commanded him. 10 And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? 11 And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. 12 And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. 13 This is the water of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.
After thirty-eight years' tedious marches, or rather tedious rests, in the wilderness, backward towards the Red Sea, the armies of Israel now at length set their faces towards Canaan again, and had come not far off from the place where they were when, by the righteous sentence of divine Justice, they were made to begin their wanderings. Hitherto they had been led about as in a maze or labyrinth, while execution was doing upon the rebels that were sentenced; but they were now brought into the right way again: they abode in Kadesh (v. 1), not Kadesh-barnea, which was near the borders of Canaan, but another Kadesh on the confines of Edom, further off from the land of promise, yet in the way to it from the Red Sea, to which they had been hurried back. Now,
I. Here dies Miriam, the sister of Moses and Aaron, and as it should seem older than either of them. She must have been so if she was that sister that was set to watch Moses when he was put into the ark of bulrushes, Exod. ii. 4. Miriam died there, v. 1. She was a prophetess, and had been an instrument of much good to Israel, Mic. vi. 4. When Moses and Aaron with their rod went before them, to work wonders for them, Miriam with her timbrel went before them in praising God for these wondrous works (Exod. xv. 20), and therein did them real service; yet she had once been a murmurer (ch. xii. 1), and must not enter Canaan.
II. Here there is another Meribah. one place we met with before of that name, in the beginning of their march through the wilderness, which was so called because of the chiding of the children of Israel, Exod. xvii. 7. And now we have another place, at the latter end of their march, which bears the same name for the same reason: This is the water of Meribah, v. 13. What was there done was here re-acted.
1. There was no water for the congregation, v. 2. The water out of the rock of Rephidim had followed them while there was need of it; but it is probable that for some time they had been in a country where they were supplied in an ordinary way, and when common providence supplied them it was fit that the miracle should cease. But in this place it fell out that there was no water, or not sufficient for the congregation. Note, We live in a wanting world, and, wherever we are, must expect to meet with some inconvenience or other. It is a great mercy to have plenty of water, a mercy which if we found the want of we should own the worth of.
2. Hereupon they murmured, mutinied (v. 2), gathered themselves together, and took up arms against Moses and Aaron. They chid with them (v. 3), spoke the same absurd and brutish language that their fathers had done before them. (1.) They wished they had died as malefactors by the hands of divine justice, rather than thus seem for a while neglected by the divine mercy: Would God that we had died when our brethren died before the Lord! Instead of giving God thanks, as they ought to have done, for sparing them, they not only despise the mercy of their reprieve, but quarrel with it, as if God had done them a great deal of wrong in giving them their lives for a prey, and snatching them as brands out of the burning. But they need not wish that they had died with their brethren, they are here taking the ready way to die like their brethren in a little while. Woe unto those that desire the day of the Lord, Amos v. 18. (2.) They were angry that they were brought out of Egypt, and led through this wilderness, v. 4, 5. They quarrelled with Moses for that which they knew was the Lord's doing; they represented that as an injury which was the greatest favour that ever was done to any people. They prefer slavery before liberty, the house of bondage before the land of promise; and though, the present want was of water only, yet, now that they are disposed to find fault, it shall be looked upon as an insufferable hardship put upon them that they have not vines and figs. It was an aggravation of their crime, [1.] that they had smarted so long for the discontents and distrusts of their fathers. They had borne their whoredoms now almost forty years in the wilderness (ch. xiv. 33); and yet they ventured in the same steps, and, as is charged upon Belshazzar, humbled not their hearts, though they knew all this, Dan. v. 22. [2.] That they had had such long and constant experience of God's goodness to them, and of the tenderness and faithfulness of Moses and Aaron. [3.] That Miriam was now lately dead; and, having lost one of their leaders, they ought to have been more respectful to those that were left; but, as if they were resolved to provoke God to leave them as sheep without any shepherd, they grow outrageous against them: instead of condoling with Moses and Aaron for the death of their sister, they add affliction to their grief.
3. Moses and Aaron made them no reply, but retired to the door of the tabernacle to know God's mind in this case, v. 6. There they fell on their faces, as formerly on the like occasion, to deprecate the wrath of God and to entreat direction from him. Here is no mention of any thing they said; they knew that God heard the murmurings of the people, and before him they humbly prostrate themselves, making intercessions with groanings that cannot be uttered. There they lay waiting for orders Speak, Lord, for thy servants hear.
4. God appeared, to determine the matter; not on his tribunal of justice, to sentence the rebels according to their deserts; no, he will not return to destroy Ephraim (Hosea xi. 9), will not always chide; see Gen. viii. 21. But he appeared, (1.) On his throne of glory, to silence their unjust murmuring (v. 6): The glory of the Lord appeared, to still the tumult of the people, by striking an awe upon them. Note, A believing sight of the glory of the Lord would be an effectual check to our lusts and passions, and would keep our mouths as with a bridle. (2.) On his throne of grace, to satisfy their just desires. It was requisite that they should have water, and therefore, thought the manner of their petitioning for it was irregular and disorderly, yet God did not take that advantage against them to deny it to them, but gave immediate orders for their supply, v. 8. Moses must a second time in God's name command water out of a rock for them, to show that God is as able as ever to supply his people with good things, even in their greatest straits an in the utmost failure of second causes. Almighty power can bring water out of a rock, has done it, and can again, for his arm is not shortened. Lest it should be thought that there was some thing peculiar in the former rock itself, some secret spring which nature hid before in it, God here bids him broach another, and does not, as then, direct him which he must apply to, but lets him make use of which he pleased, or the first he came to; all alike to Omnipotence. [1.] God bids him take the rod, that famous rod with which he summoned the plagues of Egypt, and divided the sea, that, having that in his hand, both he and the people might be reminded of the great things God had formerly done for them, and might be encouraged to trust in him now. This rod, it seems, was kept in the tabernacle (v. 9), for it was the rod of God, the rod of his strength, as the gospel is called (Ps. cx. 2), perhaps in allusion to it. [2.] God bids him gather the assembly, not the elders only, but the people, to be witnesses of what was done, that by their own eyes they might be convinced and made ashamed of their unbelief. There is no fallacy in God's works of wonder, and therefore they shun not the light, nor the inspection and enquiry of many witnesses. [3.] He bids him speak to the rock, which would do as it was bidden, to shame the people who had been so often spoken to, and would not hear nor obey. Their hearts were harder than this rock, not so tender, not so yielding, not so obedient. [4.] He promises that the rock should give forth water (v. 8), and it did so (v. 11): The water came out abundantly. This is an instance, not only of the power of God, that he could thus fetch honey out of the rock, and oil out of the flinty rock, but of his mercy and grace, that he would do it for such a provoking people. This was a new generation (most of the old stock were by this time worn off), yet they were as bad as those that went before them; murmuring ran in the blood, yet the entail of the divine favour was not cut off, but in this instance of it the divine patience shines as brightly as the divine power. He is God and not man, in sparing and pardoning; nay, he not only here gave them the drink which they drank of in common with their beasts (v. 8, 11), but in it he made them to drink spiritual drink, which typified spiritual blessings, for that rock was Christ.
5. Moses and Aaron acted improperly in the management of this matter, so much so that God in displeasure told them immediately that they should not have the honour of bringing Israel into Canaan, v. 10-12.
(1.) This is a strange passage of story, yet very instructive. [1.] It is certain that God was greatly offended, and justly, for he is never angry without cause. Though they were his servants, and had obtained mercy to be faithful, though they were his favourites, and such as he had highly honoured, yet for something they thought, or said, or did, upon this occasion, he put them under the disgrace and mortification of dying, as other unbelieving Israelites did, short of Canaan. And no doubt the crime deserved the punishment. [2.] Yet it is uncertain what it was in this management that was so provoking to God. The fault was complicated. First, They did not punctually observe their orders, but in some things varied from their commission; God bade them speak to the rock, and they spoke to the people, and smote the rock, which at this time they were not ordered to do, but they thought speaking would not do. When, in distrust of the power of the word, we have recourse to the secular power in matters of pure conscience, we do, as Moses here, smite the rock to which we should only speak, Secondly, They assumed too much of the glory of this work of wonder to themselves: Must we fetch water? as if it were done by some power or worthiness of theirs. Therefore it is charged upon them (v. 12) that they did not sanctify God, that is, they did not give him that glory of this miracle which was due unto his name. Thirdly, Unbelief was the great transgression (v. 12): You believed me not; nay, it is called rebelling against God's commandment, ch. xxvii. 14. The command was to bring water out of the rock, but they rebelled against this command, by distrusting it, and doubting whether it would take effect or no. They speak doubtfully: Must we fetch water? And probably they did in some other ways discover an uncertainty in their own minds whether water would come or no for such a rebellious generation as this was. And perhaps they the rather questioned it, though God had promised it, because the glory of the Lord did not appear before them upon this rock, as it had done upon the rock in Rephidim, Exod. xvii. 6. They would not take God's word without a sign. Dr. Lightfoot's notion of their unbelief is that they doubted whether now at last, when the forty years had expired, they should enter Canaan, and whether they must not for the murmurings of the people be condemned to another period of toil, because a new rock was now opened for their supply, which they took for an indication of their longer stay. And, if so, justly were they kept out of Canaan themselves, while the people entered at the time appointed. Fourthly, They said and did all in heat and passion; this is the account given of the sin (Ps. cvi. 33): They provoked his spirit, so that he spoke unadvisedly with his lips. It was in his passion that he called them rebels. It is true they were so; God had called them so; and Moses afterwards, in the way of a just reproof (Deut. ix. 24), calls them so without offence; but now it came from a provoked spirit, and was spoken unadvisedly: it was too much like Raca, and Thou fool. His smiting the rock twice (it should seem, not waiting at all for the eruption of the water upon the first stroke) shows that he was in a heat. The same thing said and done with meekness may be justifiable which when said and done in anger may be highly culpable; see Jam. i. 20. Fifthly, That which aggravated all the rest, and made it the more provoking, was that it was public, before the eyes of the children of Israel, to whom they should have been examples of faith, and hope, and meekness. We find Moses guilty of sinful distrust, ch. xi. 22, 23. That was private between God and him, and therefore was only checked. But his was public; it dishonoured God before Israel, as if he grudged them his favours, and discouraged the people's hope in God, and therefore this was severely punished, and the more because of the dignity and eminency of those that offended.
(2.) From the whole we may learn, [1.] That the best of men have their failings, even in those graces that they are most eminent for. The man Moses was very meek, and yet here he sinned in passion; wherefore let him that thinks he stands take heed lest he fall. [2.] That God judges not as man judges concerning sins; we might think that there was not much amiss in what Moses said and did, yet God saw cause to animadvert severely upon it. He knows the frame of men's spirits, what temper they are of, and what temper they are in upon particular occasions, and from what thoughts and intents words and actions do proceed; and we are sure that therefore his judgment is according to truth, when it agrees not with ours. [3.] that God not only takes notice of, and is displeased with, the sins of his people, but that the nearer any are to him the more offensive are their sins, Amos iii. 2. It should seem, the Psalmist refers to this sin of Moses and Aaron (Ps. xcix. 8): Thou wast a God that forgavest them, though thou tookest vengeance on their inventions. As many are spared in this life and punished in the other, so many are punished in this life and saved in the other. [4.] That, when our heart is hot within us, we are concerned to take heed that we offend not with our tongue. Yet, [5.] It is an evidence of the sincerity of Moses, and his impartiality in writing, that he himself left this upon record concerning himself, and drew not a veil over his own infirmity, by which it appeared that in what he wrote, as well as what he did, he sought God's glory more than his own.
Lastly, The place is hereupon called Meribah, v. 13. It is called Meribah-Kadesh (Deut. xxxii. 51), to distinguish it from the other Meribah. It is the water of strife; to perpetuate the remembrance of the people's sin, and Moses's, and yet of God's mercy, who supplied them with water, and owned and honoured Moses notwithstanding. Thus he was sanctified in the, as the Holy One of Israel, so he is called when his mercy rejoices against judgment, Hos. xi. 9. Moses and Aaron did not sanctify God as they ought in the eyes of Israel (v. 12), but God was sanctified in them; for he will not be a loser in his honour by any man. If he be not glorified by us, he will be glorified upon us.
Adam Clarke: Commentary on the Bible - 1831
20:1: Then came the children of Israel, etc. - This was the first month of the fortieth year after their departure from Egypt. See Num 33:38, compared with Num 20:28 of this chapter, and Deu 1:3. The transactions of thirty-seven years Moses passes by, because he writes not as a historian but as a legislator; and gives us particularly an account of the laws, ordinances, and other occurrences of the first and last years of their peregrinations. The year now spoken of was the last of their journeyings; for from the going out of the spies, Numbers 13, unto this time, was about thirty-eight years, Deu 1:22, Deu 1:23; Deu 2:14.
Desert of Zin - Calmet contends that this is not the same desert mentioned Exo 16:1, where Israel had their eighth encampment; that in Exodus being called in the original סין sin, this here צין tsin: but this is no positive proof, as letters of the same organ are frequently interchanged in all languages, and particularly in Hebrew.
And Miriam died there - Miriam was certainly older than Moses. When he was an infant, exposed on the river Nile, she was entrusted by her parents to watch the conduct of Pharaoh's daughter, and to manage a most delicate business, that required much address and prudence. See Exodus 2. It is supposed that she was at the time of her death one hundred and thirty years of age, having been at least ten years old at her brother's birth. The Catholic writers represent her as a type of the Virgin Mary; as having preserved a perpetual virginity; as being legislatrix over the Israelitish women, as Moses was over the men; and as having a large portion of the spirit of prophecy. Eusebius says that her tomb was to be seen at Kadesh, near the city of Petra, in his time. She appears to have died about four months before her brother Aaron, Num 33:38, and eleven before her brother Moses; so that these three, the most eminent of human beings, died in the space of one year!
Albert Barnes: Notes on the Bible - 1834
20:1: Num. 20 and Num. 21 narrate the journey of the people from Kadesh round Mount Seir to the heights of Pisgah, near the Jordan, and the various incidents connected with that journey (compare Num 33:37-41). This formed the third and last stage of the progress of Israel from Sinai to Canaan, and took place in the fortieth year of the Exodus.
The incidents are apparently not narrated in a strictly chronological order (see Num 21:1). The leading purpose of Num. 20 seems to be to narrate the loss by the people of their original leaders before their entrance into the land of promise.
Even the whole congregation - This emphatic expression (compare Num 13:26; Num 14:1) points to a re-assembling of the people for the purpose of at last resuming the advance to the promised land. During the past 38 years the "congregation" had been bracken up. No doubt round the tabernacle there had continued an organised camp consisting of the Levites and others, which had been moved from time to time up and down the country (compare Num. 33:18-36). But the mass of the people had been scattered over the face of the wilderness of Paran, and led a nomadic life as best suited the pasturage of the cattle; trafficking in provisions with surrounding tribes (compare Deu 2:26-29; Psa 74:14); and availing themselves of the resources of a district which were in ancient times vastly greater than they now are.
These natural resources were supplemented, where needful, by miraculous aid. The whole guidance of Israel through the wilderness is constantly referred to God's special and immediately superintending care (Deu 8:4 following; Deu 29:5; Neh 9:21; Isa 63:11-14; Amo 2:10, etc.).
Yet though God's extraordinary bounty was vouchsafed to them, it is probable that this period was, among the perishing generation at all events, one of great religious declension, or even apostasy. To it must no doubt be referred such passages as Eze 20:15 ff; Amo 5:25 following; Hos 9:10.
Into the desert of Zin - The northeastern part of the wilderness of Paran (or, now definitely fixed by Palmer as the southeastern corner of the desert of Et-Tih, between Akabah and the head of Wady Garaiyeh.) The place of encampment was no doubt adjacent to the spring of Kadesh.
In the first month - i. e. of the fortieth year of the Exodus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: An, Ex, Is, 40
Then: This was the first month of the fortieth year after the departure from Egypt. (Compare Num 33:38, with Num 20:28 of this chapter and Deu 1:3.) This year was the last of their journeyings, for from the going out of the spies (Num 13:1) unto this time, was about thirty-eight years. Deu 1:22, Deu 1:23, Deu 2:14
into: Num 13:21, Num 27:14, Num 33:36; Deu 32:51
Kadesh: This Kadesh in the wilderness of Zin, is different from Kadesh-barnea, lying in, or adjoining to the wilderness of Paran, about eight leagues south of Hebron. (See note on Num 34:3, Num 34:4. Jos 15:1, Jos 15:3.) Kadesh is called Rekam, by the Targumists, Rekem, in the Syriac, and Rakim, in Arabic. Rekem, says Rabbi Nissin (in Gittin, chapter 1) is on the east, meaning of the land of Israel. Num 20:16; Psa 29:8
Miriam: Num 12:1, Num 12:10, Num 12:15, Num 26:59; Exo 2:4, Exo 2:7, Exo 15:20; Mic 6:4
Carl Friedrich Keil and Franz Delitzsch
20:1
Assembling of the Congregation at Kadesh. - In the first month the children of Israel came into the desert of Zin, i.e., in the fortieth year of their wanderings, at the commencement of which "the whole congregation" assembled together once more in the very same place where the sentence had been passed thirty-seven years and a half before, that they should remain in the desert for forty years, until the rebellious generation had died out. The year is not mentioned in Num 20:1, but, according to Num 14:32., it can only be the year with which the forty years of the sentence that they should die out in the wilderness came to an end, that is to say, the fortieth year of their wandering. This is put beyond all doubt by what follows. For the whole congregation proceeds from Kadesh in the desert of Zin to Mount Hor, where Aaron died, and that, according to Num 33:38, in the fifth month of the fortieth year after the exodus from Egypt. Miriam died during the time that the people were staying (ישׁב) in Kadesh, and there she was buried.
Geneva 1599
20:1 Then came the children of Israel, [even] the whole congregation, into the desert of Zin in the first (a) month: and the people abode in Kadesh; and (b) Miriam died there, and was buried there.
(a) This was forty years after their departure from Egypt.
(b) Moses and Aaron's sister.
John Gill
20:1 Then came the children of Israel, even the whole congregation,.... Not immediately after the transaction of the above things, recorded in the preceding chapters; as the sending of the spies into the land of Canaan, and their report of it; the business of Korah, and the giving of several laws respecting the priesthood, and the purification of the people; but thirty eight years after: nor was this the congregation that came out of Egypt; their carcasses, by this time, had fallen in the wilderness, as had been threatened, excepting some few, so that this was a new generation: what passed during this time we have very little account of, excepting their journeyings from place to place, in Num 33:1, by which it appears, there were eighteen stations between the place they encamped at when the spies were sent, and this they now came to; and that the place from whence they came hither was Ezion Geber; from hence they journeyed:
and came unto the desert of Zin; which is different from the wilderness of Sin, Ex 16:1 as appears by their names, which are different, and by the stations of the Israelites, Num 33:11, hither they came
in the first month; the month of Nisan, on the tenth day of it, according to the Targum of Jonathan, which was the first month of the fortieth year of their coming out of Egypt, so Aben Ezra; with which agrees the Jewish chronologer (u), which says, this was the fortieth year, and the beginning of the month Nisan:
and the people abode in Kadesh: which is by some thought to be different from Kadeshbarnea, from whence the spies were sent, and lay to the south of the land of Canaan, whereas this was upon the borders of Edom; but Doctor Lightfoot (w) shows them to be the same: it is supposed to be eight hours north or northnorth-west of Mount Sinai, which may be computed to be about twenty miles (x); here the Israelites abode about four months, see Num 33:38 the above Jewish chronologer says three months, wrongly:
and Miriam died there, and was buried there; the Jews say (y) 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: Patricides, an Arabian writer, says (z) she died on the seventh day of Nisan, aged one hundred and twenty seven; no mention is made of the people mourning for her as for Aaron, Num 20:29 and for Moses, Deut 34:8 perhaps because of their distress for want of water, as follows.
(u) Seder Olam Rabba, c. 9. p. 25. (w) Chorograph. Cent. in Matt. c. 7. p. 8, 9. (x) Pococke's Travels, p. 157. (y) Shalshalet Hakabala, fol. 7. 2. Schulchan Aruch, par. 1. c. 580. sect. 2. (z) Apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 457.
John Wesley
20:1 Then - To wit, after many stations and long journeys here omitted, but particularly described, Num. 33:1-49. Zin - A place near the land of Edom, distinct and distant from that Sin, Ex 16:1. The first month - Of the fortieth year, as is evident, because the next station to this was in mount Hor, where Aaron died, who died in the fifth month of the fortieth year, Num 33:38. Moses doth not give us an exact journal of all occurrences in the wilderness, but only of those which were most remarkable, and especially of those which happened in the first and second, and in the fortieth year. Miriam died - Four months before Aaron, and but a few more before Moses.
Robert Jamieson, A. R. Fausset and David Brown
20:1 THE DEATH OF MIRIAM. (Num. 20:1-29)
Then came the children of Israel . . . into the desert of Zin in the first month--that is, of the fortieth year (compare Num 20:22-23, with Num 33:38). In this history only the principal and most important incidents are recorded, those confined chiefly to the first or second and the last years of the journeyings in the wilderness, thence called Et-Tih. Between Num 19:22 and Num 20:1 there is a long and undescribed interval of thirty-seven years.
the people abode in Kadesh--supposed to be what is now known as Ain-el-Weibeh, three springs surrounded by palms. (See on Num 13:26). It was their second arrival after an interval of thirty-eight years (Deut 2:14). The old generation had nearly all died, and the new one encamped in it with the view of entering the promised land, not, however, as formerly on the south, but by crossing the Edomite region on the east.
Miriam died there--four months before Aaron [Num 33:38].
20:220:2: Եւ ո՛չ գոյր անդ ջուր ըմպելոյ ժողովրդեանն. եւ կուտեցան ՚ի վերայ Մովսիսի եւ Ահարոնի[1386]. [1386] Ոմանք. Ջուր անդ ժողովրդեանն ըմպելոյ։
2 Ժողովուրդը խմելու ջուր չունէր, ուստի հաւաքուեց Մովսէսի ու Ահարոնի գլխին:
2 Ժողովուրդին խմելու ջուր չկար, ուստի Մովսէսին եւ Ահարոնին քով հաւաքուեցան։
Եւ ոչ գոյր անդ ջուր ըմպելոյ ժողովրդեանն. եւ կուտեցան ի վերայ Մովսիսի եւ Ահարոնի:

20:2: Եւ ո՛չ գոյր անդ ջուր ըմպելոյ ժողովրդեանն. եւ կուտեցան ՚ի վերայ Մովսիսի եւ Ահարոնի[1386].
[1386] Ոմանք. Ջուր անդ ժողովրդեանն ըմպելոյ։
2 Ժողովուրդը խմելու ջուր չունէր, ուստի հաւաքուեց Մովսէսի ու Ահարոնի գլխին:
2 Ժողովուրդին խմելու ջուր չկար, ուստի Մովսէսին եւ Ահարոնին քով հաւաքուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
20:22: И не было воды для общества, и собрались они против Моисея и Аарона;
20:2 καὶ και and; even οὐκ ου not ἦν ειμι be ὕδωρ υδωρ water τῇ ο the συναγωγῇ συναγωγη gathering καὶ και and; even ἠθροίσθησαν αθροιζω gather round ἐπὶ επι in; on Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron
20:2 וְ wᵊ וְ and לֹא־ lō- לֹא not הָ֥יָה hˌāyā היה be מַ֖יִם mˌayim מַיִם water לָ lā לְ to † הַ the עֵדָ֑ה ʕēḏˈā עֵדָה gathering וַ wa וְ and יִּקָּ֣הֲל֔וּ yyiqqˈāhᵃlˈû קהל assemble עַל־ ʕal- עַל upon מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron
20:2. cumque indigeret aqua populus coierunt adversum Mosen et AaronAnd the people wanting water, came together against Moses and Aaron:
2. And there was no water for the congregation: and they assembled themselves together against Moses and against Aaron.
And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron:

2: И не было воды для общества, и собрались они против Моисея и Аарона;
20:2
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ὕδωρ υδωρ water
τῇ ο the
συναγωγῇ συναγωγη gathering
καὶ και and; even
ἠθροίσθησαν αθροιζω gather round
ἐπὶ επι in; on
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
20:2
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הָ֥יָה hˌāyā היה be
מַ֖יִם mˌayim מַיִם water
לָ לְ to
הַ the
עֵדָ֑ה ʕēḏˈā עֵדָה gathering
וַ wa וְ and
יִּקָּ֣הֲל֔וּ yyiqqˈāhᵃlˈû קהל assemble
עַל־ ʕal- עַל upon
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
עַֽל־ ʕˈal- עַל upon
אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron
20:2. cumque indigeret aqua populus coierunt adversum Mosen et Aaron
And the people wanting water, came together against Moses and Aaron:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Недостаток воды в Кадесе может быть объяснен или весенней засухой, или незначительностью количества этой воды для собравшихся здесь израильских полчищ с их стадами.
Adam Clarke: Commentary on the Bible - 1831
20:2: And there was no water for the congregation - The same occurrence took place to the children of Israel at Kadesh, as did formerly to their fathers at Rephidim, see Exo 17:1; and as the fathers murmured, so also did the children.
Albert Barnes: Notes on the Bible - 1834
20:2: The language of the murmurers is noteworthy. It has the air of a traditional remonstrance handed down from the last generation. Compare marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: no: Exo 15:23, Exo 15:24, Exo 17:1-4
gathered: Num 11:1-6, Num 16:3, Num 16:19, Num 16:42, Num 21:5; Exo 16:2, Exo 16:7, Exo 16:12; Co1 10:10, Co1 10:11
Carl Friedrich Keil and Franz Delitzsch
20:2
Sin of Moses and Aaron at the Water of Strife at Kadesh. - In the arid desert the congregation was in want of water, and the people quarrelled with Moses in consequence. In connection with the first stay in Kadesh there is nothing said about any deficiency of water. But as the name Kadesh embraces a large district of the desert of Zin, and is not confined to one particular spot, there might easily be a want of water in this place or the other. In their faithless discontent, the people wished that they had died when their brethren died before Jehovah. The allusion is not to Korah's company, as Knobel supposes, and the word גּוע, "to expire," would be altogether inapplicable to their destruction; but the reference is to those who had died one by one during the thirty-seven years. "Why," they murmured once more against Moses and Aaron, "have ye brought the congregation of God into this desert, to perish there with their cattle? Why have ye brought it out of Egypt into this evil land, where there is no seed, no fig-trees and pomegranates, no vines, and no water to drink?"
Geneva 1599
20:2 And there was no water for the congregation: and they (c) gathered themselves together against Moses and against Aaron.
(c) Another rebellion was in Rephidim (Exo. 17:1-16), and this was in Kadesh.
John Gill
20:2 And there was no water for the congregation,.... Which was so ordered, for the trial of this new generation, to see whether they would behave any better than their fathers had done in a like circumstance, the first year they came out of Egypt, Ex 17:1.
and they gathered themselves together against Moses and against Aaron; just as their fathers had done before them, being of the like temper and disposition.
John Wesley
20:2 No water - Which having followed them through all their former journeys, began to fail them here, because they were now come near countries, where waters might be had by ordinary means, and therefore God would not use extraordinary, lest he should seem to prostitute the honour of miracles. This story, though like that, Ex 17:1-7, is different from it, as appears by divers circumstances. It is a great mercy, to have plenty of water; a mercy which if we found the want of, we should own the worth of.
Robert Jamieson, A. R. Fausset and David Brown
20:2 there was no water for the congregation--There was at Kadesh a fountain, En-Mishpat (Gen 14:7), and at the first encampment of the Israelites there was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by the demands of so vast a multitude.
20:320:3: եւ բամբասեաց ժողովուրդն զՄովսէս՝ եւ ասեն. Լա՛ւ էր թէ մեռեալ էաք ՚ի կորստեան եղբարց մերոց առաջի Տեառն։
3 Մովսէսի դէմ գանգատուելով՝ մարդիկ ասում էին. «Աւելի լաւ կը լինէր, եթէ մենք էլ մեռնէինք, երբ Տիրոջ առջեւ կոտորւում էին մեր եղբայրները:
3 Ժողովուրդը Մովսէսին հետ վիճեցան ու ըսին. «Երանի՜ թէ մենք ալ մեռնէինք, երբ մեր եղբայրները մեռան Տէրոջը առջեւ։
Եւ բամբասեաց ժողովուրդն զՄովսէս եւ ասեն. Լաւ էր թէ մեռեալ էաք ի կորստեան եղբարց մերոց առաջի Տեառն:

20:3: եւ բամբասեաց ժողովուրդն զՄովսէս՝ եւ ասեն. Լա՛ւ էր թէ մեռեալ էաք ՚ի կորստեան եղբարց մերոց առաջի Տեառն։
3 Մովսէսի դէմ գանգատուելով՝ մարդիկ ասում էին. «Աւելի լաւ կը լինէր, եթէ մենք էլ մեռնէինք, երբ Տիրոջ առջեւ կոտորւում էին մեր եղբայրները:
3 Ժողովուրդը Մովսէսին հետ վիճեցան ու ըսին. «Երանի՜ թէ մենք ալ մեռնէինք, երբ մեր եղբայրները մեռան Տէրոջը առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:33: и возроптал народ на Моисея и сказал: о, если бы умерли тогда и мы, когда умерли братья наши пред Господом!
20:3 καὶ και and; even ἐλοιδορεῖτο λοιδορεω revile; reproach ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγοντες λεγω tell; declare ὄφελον οφελον obliged ἀπεθάνομεν αποθνησκω die ἐν εν in τῇ ο the ἀπωλείᾳ απωλεια destruction; waste τῶν ο the ἀδελφῶν αδελφος brother ἡμῶν ημων our ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master
20:3 וַ wa וְ and יָּ֥רֶב yyˌārev ריב contend הָ hā הַ the עָ֖ם ʕˌām עַם people עִם־ ʕim- עִם with מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say וְ wᵊ וְ and ל֥וּ lˌû לוּ if only גָוַ֛עְנוּ ḡāwˈaʕnû גוע expire בִּ bi בְּ in גְוַ֥ע ḡᵊwˌaʕ גוע expire אַחֵ֖ינוּ ʔaḥˌênû אָח brother לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:3. et versi in seditionem dixerunt utinam perissemus inter fratres nostros coram DominoAnd making a sedition, they said: Would God we had perished among our brethren before the Lord.
3. And the people strove with Moses, and spake, saying, Would God that we had died when our brethren died before the LORD!
And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the LORD:

3: и возроптал народ на Моисея и сказал: о, если бы умерли тогда и мы, когда умерли братья наши пред Господом!
20:3
καὶ και and; even
ἐλοιδορεῖτο λοιδορεω revile; reproach
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγοντες λεγω tell; declare
ὄφελον οφελον obliged
ἀπεθάνομεν αποθνησκω die
ἐν εν in
τῇ ο the
ἀπωλείᾳ απωλεια destruction; waste
τῶν ο the
ἀδελφῶν αδελφος brother
ἡμῶν ημων our
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
20:3
וַ wa וְ and
יָּ֥רֶב yyˌārev ריב contend
הָ הַ the
עָ֖ם ʕˌām עַם people
עִם־ ʕim- עִם with
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
וְ wᵊ וְ and
ל֥וּ lˌû לוּ if only
גָוַ֛עְנוּ ḡāwˈaʕnû גוע expire
בִּ bi בְּ in
גְוַ֥ע ḡᵊwˌaʕ גוע expire
אַחֵ֖ינוּ ʔaḥˌênû אָח brother
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:3. et versi in seditionem dixerunt utinam perissemus inter fratres nostros coram Domino
And making a sedition, they said: Would God we had perished among our brethren before the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: God: Num 14:1, Num 14:2; Exo 16:2, Exo 16:3, Exo 17:2; Job 3:10, Job 3:11
when: Num 11:1, Num 11:33, Num 11:34, Num 14:36, Num 14:37, Num 16:31-35, Num 16:49; Lam 4:9
John Gill
20:3 And the people chode with Moses,.... Contended with him in a wrangling and litigious manner, showing no reverence nor respect unto his person on account of the dignity of his office, and the many favours they had received from him; 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, Mic 6:4.
and spake, saying, would God that we had died when our brethren died before the Lord; either at Taberah by fire, or as Korah and his company in like manner, or as the fourteen thousand and seven hundred by a pestilence, Num 11:1 which they thought a much easier death, either of them, than to die of thirst: they might well call them brethren, not only because of the same nation, and nearly related to them, but because they were of the same temper and disposition, and indeed brethren in iniquity; and they seem to use this appellation, as being of the same sentiments with them, and in vindication of them, and adopt almost their very language; see Num 14:2.
John Wesley
20:3 Before the Lord - Suddenly, rather than to die such a lingering death. Their sin was much greater than that of their parents, because they should have taken warning by their miscarriages, and by the terrible effects of them, which their eyes had seen.
20:420:4: Եւ ընդէ՞ր ածէք զժողովուրդս Տեառն յա՛յս անապատ կոտորե՛լ զմեզ՝ եւ զանասուն մեր[1387]. [1387] Ոմանք. Զժողովուրդս Տեառն յանապատ։
4 Ինչո՞ւ Տիրոջ ժողովրդին բերեցիք այս անապատը, որ կոտորուենք մենք ու մեր անասունները:
4 Ինչո՞ւ Տէրոջը ժողովուրդը այս անապատը բերիք, որ մենք ու մեր անասունները հոս մեռնինք։
եւ ընդէ՞ր ածէք զժողովուրդս Տեառն յայս անապատ` կոտորել զմեզ եւ զանասուն մեր:

20:4: Եւ ընդէ՞ր ածէք զժողովուրդս Տեառն յա՛յս անապատ կոտորե՛լ զմեզ՝ եւ զանասուն մեր[1387].
[1387] Ոմանք. Զժողովուրդս Տեառն յանապատ։
4 Ինչո՞ւ Տիրոջ ժողովրդին բերեցիք այս անապատը, որ կոտորուենք մենք ու մեր անասունները:
4 Ինչո՞ւ Տէրոջը ժողովուրդը այս անապատը բերիք, որ մենք ու մեր անասունները հոս մեռնինք։
zohrab-1805▾ eastern-1994▾ western am▾
20:44: зачем вы привели общество Господне в эту пустыню, чтобы умереть здесь нам и скоту нашему?
20:4 καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? ἀνηγάγετε αναγω lead up; head up τὴν ο the συναγωγὴν συναγωγη gathering κυρίου κυριος lord; master εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness ταύτην ουτος this; he ἀποκτεῖναι αποκτεινω kill ἡμᾶς ημας us καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal ἡμῶν ημων our
20:4 וְ wᵊ וְ and לָמָ֤ה lāmˈā לָמָה why הֲבֵאתֶם֙ hᵃvēṯˌem בוא come אֶת־ ʔeṯ- אֵת [object marker] קְהַ֣ל qᵊhˈal קָהָל assembly יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַ ha הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert הַ ha הַ the זֶּ֑ה zzˈeh זֶה this לָ lā לְ to מ֣וּת mˈûṯ מות die שָׁ֔ם šˈām שָׁם there אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we וּ û וְ and בְעִירֵֽנוּ׃ vᵊʕîrˈēnû בְּעִיר cattle
20:4. cur eduxistis ecclesiam Domini in solitudinem ut et nos et nostra iumenta morianturWhy have you brought out the church of the Lord into the wilderness, that both we and our cattle should die?
4. And why have ye brought the assembly of the LORD into this wilderness, that we should die there, we and our cattle?
And why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there:

4: зачем вы привели общество Господне в эту пустыню, чтобы умереть здесь нам и скоту нашему?
20:4
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
ἀνηγάγετε αναγω lead up; head up
τὴν ο the
συναγωγὴν συναγωγη gathering
κυρίου κυριος lord; master
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
ταύτην ουτος this; he
ἀποκτεῖναι αποκτεινω kill
ἡμᾶς ημας us
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
ἡμῶν ημων our
20:4
וְ wᵊ וְ and
לָמָ֤ה lāmˈā לָמָה why
הֲבֵאתֶם֙ hᵃvēṯˌem בוא come
אֶת־ ʔeṯ- אֵת [object marker]
קְהַ֣ל qᵊhˈal קָהָל assembly
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
לָ לְ to
מ֣וּת mˈûṯ מות die
שָׁ֔ם šˈām שָׁם there
אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
וּ û וְ and
בְעִירֵֽנוּ׃ vᵊʕîrˈēnû בְּעִיר cattle
20:4. cur eduxistis ecclesiam Domini in solitudinem ut et nos et nostra iumenta moriantur
Why have you brought out the church of the Lord into the wilderness, that both we and our cattle should die?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: why: Num 11:5; Exo 5:21, Exo 17:3; Psa 106:21; Act 7:35, Act 7:39, Act 7:40
that we: Num 16:13, Num 16:14, Num 16:41; Exo 14:11, Exo 14:12, Exo 16:3
John Gill
20:4 And why have ye brought up the congregation of the Lord into this wilderness,.... The wilderness of Zin, whither by various marches and journeys, and through different stations, they were at length come:
that we and our cattle should die there? with thirst; they seem to represent it, as if this was the end, design, and intention of Moses and Aaron in bringing them thither; their language is much the same with their fathers on a like occasion; which shows the bad influence of example, and how careful parents should be of their words and actions, that their posterity be not harmed by them; see Ex 17:3.
20:520:5: եւ ընդէ՞ր հանէք զմեզ յերկրէն Եգիպտացւոց, գա՛լ ՚ի տեղիս յայս չար. ՚ի տեղի ուր ո՛չ սերմն սերմանի, եւ ո՛չ սեխենիք, եւ ո՛չ այգիք, եւ ո՛չ նռնենիք, եւ ո՛չ ջո՛ւր գոյ ըմպելոյ։
5 Ինչո՞ւ հանեցիք մեզ Եգիպտացիների երկրից, որ գանք հասնենք այս վատ տեղը, ուր ո՛չ սերմ կը լինի ցանել, ո՛չ սեխ[28] կայ, ո՛չ այգիներ, ո՛չ նռնենիներ եւ ո՛չ իսկ խմելու ջուր»:[28] 28. Եբրայերէնում՝ թզենի:
5 Ինչո՞ւ մեզ Եգիպտոսէն հանեցիք, մեզ այս գէշ տեղը բերելո՞ւ համար։ Հոս ո՛չ սերմ ցանելու տեղ է, ո՛չ ալ՝ թզենիներու ու այգիներու եւ նռնենիներու. խմելու ջուր անգամ չկայ»։
Եւ ընդէ՞ր հանէք զմեզ յերկրէն Եգիպտացւոց` գալ ի տեղիս յայս չար, ի տեղի ուր ոչ սերմն սերմանի, եւ ոչ [307]սեխենիք, եւ ոչ այգիք, եւ ոչ նռնենիք. եւ ոչ ջուր գոյ ըմպելոյ:

20:5: եւ ընդէ՞ր հանէք զմեզ յերկրէն Եգիպտացւոց, գա՛լ ՚ի տեղիս յայս չար. ՚ի տեղի ուր ո՛չ սերմն սերմանի, եւ ո՛չ սեխենիք, եւ ո՛չ այգիք, եւ ո՛չ նռնենիք, եւ ո՛չ ջո՛ւր գոյ ըմպելոյ։
5 Ինչո՞ւ հանեցիք մեզ Եգիպտացիների երկրից, որ գանք հասնենք այս վատ տեղը, ուր ո՛չ սերմ կը լինի ցանել, ո՛չ սեխ[28] կայ, ո՛չ այգիներ, ո՛չ նռնենիներ եւ ո՛չ իսկ խմելու ջուր»:
[28] 28. Եբրայերէնում՝ թզենի:
5 Ինչո՞ւ մեզ Եգիպտոսէն հանեցիք, մեզ այս գէշ տեղը բերելո՞ւ համար։ Հոս ո՛չ սերմ ցանելու տեղ է, ո՛չ ալ՝ թզենիներու ու այգիներու եւ նռնենիներու. խմելու ջուր անգամ չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:55: и для чего вывели вы нас из Египта, чтобы привести нас на это негодное место, где нельзя сеять, нет ни смоковниц, ни винограда, ни гранатовых яблок, ни даже воды для питья?
20:5 καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? τοῦτο ουτος this; he ἀνηγάγετε αναγω lead up; head up ἡμᾶς ημας us ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos παραγενέσθαι παραγινομαι happen by; come by / to / along εἰς εις into; for τὸν ο the τόπον τοπος place; locality τὸν ο the πονηρὸν πονηρος harmful; malignant τοῦτον ουτος this; he τόπος τοπος place; locality οὗ ου.1 where οὐ ου not σπείρεται σπειρω sow οὐδὲ ουδε not even; neither συκαῖ συκη fig tree οὐδὲ ουδε not even; neither ἄμπελοι αμπελος vine οὐδὲ ουδε not even; neither ῥόαι ροα not even; neither ὕδωρ υδωρ water ἐστὶν ειμι be πιεῖν πινω drink
20:5 וְ wᵊ וְ and לָמָ֤ה lāmˈā לָמָה why הֶֽעֱלִיתֻ֨נוּ֙ hˈeʕᵉlîṯˈunû עלה ascend מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt לְ lᵊ לְ to הָבִ֣יא hāvˈî בוא come אֹתָ֔נוּ ʔōṯˈānû אֵת [object marker] אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הָ hā הַ the רָ֖ע rˌāʕ רַע evil הַ ha הַ the זֶּ֑ה zzˈeh זֶה this לֹ֣א׀ lˈō לֹא not מְקֹ֣ום mᵊqˈôm מָקֹום place זֶ֗רַע zˈeraʕ זֶרַע seed וּ û וְ and תְאֵנָ֤ה ṯᵊʔēnˈā תְּאֵנָה fig וְ wᵊ וְ and גֶ֨פֶן֙ ḡˈefen גֶּפֶן vine וְ wᵊ וְ and רִמֹּ֔ון rimmˈôn רִמֹּון pomegranate וּ û וְ and מַ֥יִם mˌayim מַיִם water אַ֖יִן ʔˌayin אַיִן [NEG] לִ li לְ to שְׁתֹּֽות׃ šᵊttˈôṯ שׁתה drink
20:5. quare nos fecistis ascendere de Aegypto et adduxistis in locum istum pessimum qui seri non potest qui nec ficum gignit nec vineas nec mala granata insuper et aquam non habet ad bibendumWhy have you made us come up out of Egypt, and have brought us into this wretched place which cannot be sowed, nor bringeth forth figs, nor vines, nor pomegranates, neither is there any water to drink?
5. And wherefore have ye made us to come up out of Egypt, to bring us in unto 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.
And wherefore have ye made us to come up out of Egypt, to bring us in unto 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:

5: и для чего вывели вы нас из Египта, чтобы привести нас на это негодное место, где нельзя сеять, нет ни смоковниц, ни винограда, ни гранатовых яблок, ни даже воды для питья?
20:5
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
τοῦτο ουτος this; he
ἀνηγάγετε αναγω lead up; head up
ἡμᾶς ημας us
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
παραγενέσθαι παραγινομαι happen by; come by / to / along
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
τὸν ο the
πονηρὸν πονηρος harmful; malignant
τοῦτον ουτος this; he
τόπος τοπος place; locality
οὗ ου.1 where
οὐ ου not
σπείρεται σπειρω sow
οὐδὲ ουδε not even; neither
συκαῖ συκη fig tree
οὐδὲ ουδε not even; neither
ἄμπελοι αμπελος vine
οὐδὲ ουδε not even; neither
ῥόαι ροα not even; neither
ὕδωρ υδωρ water
ἐστὶν ειμι be
πιεῖν πινω drink
20:5
וְ wᵊ וְ and
לָמָ֤ה lāmˈā לָמָה why
הֶֽעֱלִיתֻ֨נוּ֙ hˈeʕᵉlîṯˈunû עלה ascend
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
לְ lᵊ לְ to
הָבִ֣יא hāvˈî בוא come
אֹתָ֔נוּ ʔōṯˈānû אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הָ הַ the
רָ֖ע rˌāʕ רַע evil
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
לֹ֣א׀ lˈō לֹא not
מְקֹ֣ום mᵊqˈôm מָקֹום place
זֶ֗רַע zˈeraʕ זֶרַע seed
וּ û וְ and
תְאֵנָ֤ה ṯᵊʔēnˈā תְּאֵנָה fig
וְ wᵊ וְ and
גֶ֨פֶן֙ ḡˈefen גֶּפֶן vine
וְ wᵊ וְ and
רִמֹּ֔ון rimmˈôn רִמֹּון pomegranate
וּ û וְ and
מַ֥יִם mˌayim מַיִם water
אַ֖יִן ʔˌayin אַיִן [NEG]
לִ li לְ to
שְׁתֹּֽות׃ šᵊttˈôṯ שׁתה drink
20:5. quare nos fecistis ascendere de Aegypto et adduxistis in locum istum pessimum qui seri non potest qui nec ficum gignit nec vineas nec mala granata insuper et aquam non habet ad bibendum
Why have you made us come up out of Egypt, and have brought us into this wretched place which cannot be sowed, nor bringeth forth figs, nor vines, nor pomegranates, neither is there any water to drink?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: this evil: Num 16:14; Deu 8:15; Neh 9:21; Jer 2:2, Jer 2:6; Eze 20:36
no place of: i. e. "no place for sowing
John Gill
20:5 And wherefore have ye made us to come up out of Egypt,.... They represent that affair in such a light, as if they were forced out of Egypt by Moses and Aaron against their wills; or at least were overpersuaded by them to do what they had no inclination to, namely, to come out of Egypt; though they were in the utmost bondage and slavery, and their lives were made bitter by it, and they cried by reason of their oppression, and the hardships they endured; but this was all forgot. Aben Ezra says, it is a strange word which is here used, which shows the confusion they were in:
to bring us unto this evil place; dry and barren, where there were neither food nor drink, as follows:
Tit is no place of seed; or fit for sowing, as the Targum of Jonathan, any sort of seed, as wheat, barley, rye, rice, &c.
or of figs, or vines, or pomegranates; it is not a soil fit to plant such trees in, nor would they grow were they planted:
neither is there any water to drink; for them and their cattle, and therefore must be a miserable place for so large a body of people to subsist in.
20:620:6: Եւ մտին Մովսէս եւ Ահարոն յերեսաց ժողովրդեանն ՚ի դուռն խորանին վկայութեան, եւ անկա՛ն ՚ի վերայ երեսաց իւրեանց։ Եւ երեւեցան փառքն Տեառն ՚ի վերայ նոցա։
6 Մովսէսն ու Ահարոնը ժողովրդի մօտից գնացին վկայութեան խորանի դուռը եւ երեսնիվայր ընկան գետին: Եւ Տիրոջ փառքը երեւաց նրանց:
6 Մովսէս ու Ահարոն ժողովուրդին առջեւէն ելլելով վկայութեան խորանին դուռը գացին ու իրենց երեսին վրայ ինկան եւ Տէրոջը փառքը անոնց երեւցաւ։
Եւ մտին Մովսէս եւ Ահարոն յերեսաց ժողովրդեանն ի դուռն խորանին վկայութեան, եւ անկան ի վերայ երեսաց իւրեանց. եւ երեւեցան փառքն Տեառն ի վերայ նոցա:

20:6: Եւ մտին Մովսէս եւ Ահարոն յերեսաց ժողովրդեանն ՚ի դուռն խորանին վկայութեան, եւ անկա՛ն ՚ի վերայ երեսաց իւրեանց։ Եւ երեւեցան փառքն Տեառն ՚ի վերայ նոցա։
6 Մովսէսն ու Ահարոնը ժողովրդի մօտից գնացին վկայութեան խորանի դուռը եւ երեսնիվայր ընկան գետին: Եւ Տիրոջ փառքը երեւաց նրանց:
6 Մովսէս ու Ահարոն ժողովուրդին առջեւէն ելլելով վկայութեան խորանին դուռը գացին ու իրենց երեսին վրայ ինկան եւ Տէրոջը փառքը անոնց երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:66: И пошел Моисей и Аарон от народа ко входу скинии собрания, и пали на лица свои, и явилась им слава Господня.
20:6 καὶ και and; even ἦλθεν ερχομαι come; go Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the συναγωγῆς συναγωγη gathering ἐπὶ επι in; on τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even ἔπεσαν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of καὶ και and; even ὤφθη οραω view; see ἡ ο the δόξα δοξα glory κυρίου κυριος lord; master πρὸς προς to; toward αὐτούς αυτος he; him
20:6 וַ wa וְ and יָּבֹא֩ yyāvˌō בוא come מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face הַ ha הַ the קָּהָ֗ל qqāhˈāl קָהָל assembly אֶל־ ʔel- אֶל to פֶּ֨תַח֙ pˈeṯaḥ פֶּתַח opening אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment וַֽ wˈa וְ and יִּפְּל֖וּ yyippᵊlˌû נפל fall עַל־ ʕal- עַל upon פְּנֵיהֶ֑ם pᵊnêhˈem פָּנֶה face וַ wa וְ and יֵּרָ֥א yyērˌā ראה see כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֲלֵיהֶֽם׃ פ ʔᵃlêhˈem . f אֶל to
20:6. ingressusque Moses et Aaron dimissa multitudine tabernaculum foederis corruerunt proni in terram et apparuit gloria Domini super eosAnd Moses and Aaron leaving the multitude, went into the tabernacle of the covenant, and fell flat upon the ground, and cried to the Lord, and said. O Lord God, hear the cry of this people, and open to them thy treasure, a fountain of living water, that being satisfied, they may cease to murmur. And the glory of the Lord appeared over them.
6. And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces: and the glory of the LORD appeared unto them.
And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the LORD appeared unto them:

6: И пошел Моисей и Аарон от народа ко входу скинии собрания, и пали на лица свои, и явилась им слава Господня.
20:6
καὶ και and; even
ἦλθεν ερχομαι come; go
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
συναγωγῆς συναγωγη gathering
ἐπὶ επι in; on
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
ἔπεσαν πιπτω fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
καὶ και and; even
ὤφθη οραω view; see
ο the
δόξα δοξα glory
κυρίου κυριος lord; master
πρὸς προς to; toward
αὐτούς αυτος he; him
20:6
וַ wa וְ and
יָּבֹא֩ yyāvˌō בוא come
מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
הַ ha הַ the
קָּהָ֗ל qqāhˈāl קָהָל assembly
אֶל־ ʔel- אֶל to
פֶּ֨תַח֙ pˈeṯaḥ פֶּתַח opening
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment
וַֽ wˈa וְ and
יִּפְּל֖וּ yyippᵊlˌû נפל fall
עַל־ ʕal- עַל upon
פְּנֵיהֶ֑ם pᵊnêhˈem פָּנֶה face
וַ wa וְ and
יֵּרָ֥א yyērˌā ראה see
כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֲלֵיהֶֽם׃ פ ʔᵃlêhˈem . f אֶל to
20:6. ingressusque Moses et Aaron dimissa multitudine tabernaculum foederis corruerunt proni in terram et apparuit gloria Domini super eos
And Moses and Aaron leaving the multitude, went into the tabernacle of the covenant, and fell flat upon the ground, and cried to the Lord, and said. O Lord God, hear the cry of this people, and open to them thy treasure, a fountain of living water, that being satisfied, they may cease to murmur. And the glory of the Lord appeared over them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: they fell: Num 14:5, Num 16:4, Num 16:22, Num 16:45; Exo 17:4; Jos 7:6; Ch1 21:16; Psa 109:3, Psa 109:4; Mat 26:39
the glory: Num 12:5, Num 14:10, Num 16:19, Num 16:42; Exo 16:10
Carl Friedrich Keil and Franz Delitzsch
20:6
Moses and Aaron then turned to the tabernacle, to ask for the help of the Lord; and the glory of the Lord immediately appeared (see at Num 17:7 and Num 14:10).
John Gill
20:6 And Moses and Aaron went from the presence of the assembly,.... Like fugitives, as Aben Ezra; they fled from them through fear, lest they should rise and fall upon them, and stone them, as their fathers were ready to do in a like case, Ex 17:4. It is very likely this assembly gathered about the tents of Moses and Aaron, who went from thence unto the door of the tabernacle of the congregation; where the Lord had promised to meet Moses, and speak unto him, Ex 29:42.
and they fell upon their faces; to pray, as Aben Ezra, that God would forgive the sin, of the people, and not break forth in his wrath against them, as he sometimes had done, and as their sin deserved, and that he would grant them what was needful for them. In the Vulgate Latin version the following words are added as their prayer,"and they cried unto the Lord, and said, Lord God, hear the cry of this people, and open to them thy treasure, the fountain of living water, that they being satiated, their murmuring may cease.''But they are not neither in the Hebrew text, nor in the Greek version, nor the Chaldee paraphrases:
and the glory of the Lord appeared unto them; either to Moses and Aaron, to encourage them to expect their prayers would be answered; or to the people, to terrify them, and silence their murmurings; see Num 16:19.
Robert Jamieson, A. R. Fausset and David Brown
20:6 Moses and Aaron went from the presence of the assembly--Here is a fresh ebullition of the untamed and discontented spirit of the people. The leaders fled to the precincts of the sanctuary, both as an asylum from the increasing fury of the highly excited rabble, and as their usual refuge in seasons of perplexity and danger, to implore the direction and aid of God.
20:720:7: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
7 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
7 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

20:7: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
7 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
7 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
20:77: И сказал Господь Моисею, говоря:
20:7 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
20:7 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
20:7. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
7. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

7: И сказал Господь Моисею, говоря:
20:7
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
20:7
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
20:7. locutusque est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-12: Беспрерывный ряд предшествовавших возмущений неблагодарного народа, а главное — теперешнее возмущение молодого поколения, одной ногой стоявшего уже в земле обетования, поколебали крепкий дух Моисея. В великий момент чудесного проявления могущества и благости Божией законодатель не мог подавить в себе вспышки человеческого раздражения против жестокой и дерзкой толпы, за что и должен был понести наказание: великий вождь евреев, доведший народ к границам обещанной ему земли, должен был умереть за пределами последней.

Рассматриваемое с точки зрения проявления Божественного Правосудия, осуждение на смерть старца Моисея и Аарона может быть рассматриваемо в то же время и с точки зрения божественного милосердия: событие при Мериве показало, что влияние смертного начала — плоти стало уже брать в Моисее перевес над его несокрушимым прежде духом. Дальнейшее пребывание устаревшего вождя с молодым, полным сил и необузданной энергии, израильским народом могло бы оказаться и не по силам для законодателя, и не в прежней мере благотворным для народа. То же нужно сказать и об Аароне. Старец (хотя и чистый душою) и прежде не отличался особой твердостью духа (Исх XXXII); в преклонных же годах и без нравственной поддержки брата Моисея, он мог оказаться совершенно слабым и беспомощным на своем великом и ответственном посту.
Carl Friedrich Keil and Franz Delitzsch
20:7
The Lord relieved the want of water. Moses was to take the staff, and with Aaron to gather together the congregation, and speak to the rock before their eyes, when it would give forth water for the congregation and their cattle to drink.
John Gill
20:7 And the Lord spake unto Moses,.... Out of what was the token of his glory, which perhaps was the cloud, with an uncommon lustre and brightness in it: saying; as follows.
20:820:8: Ա՛ռ դու զգաւազանն, եւ եկեղեցացո՛ զժողովուրդն, դո՛ւ եւ Ահարոն եղբայր քո. եւ բարբառեսջի՛ք ՚ի վերայ վիմին յանդիման նոցա, եւ տացէ՛ զջուրս իւր. եւ հանջիք նոցա ջո՛ւր ՚ի վիմէ անտի. եւ արբուսջի՛ք ժողովրդեանն եւ անասնո՛ց նոցա։
8 Վերցրո՛ւ գաւազանը, դու եւ քո եղբայր Ահարոնը ժողովրդին հաւաքեցէ՛ք, նրանց ներկայութեամբ ասացէ՛ք այդ ապառաժին, եւ նա կը տայ իր ջուրը: Այդ ապառաժից ջուր կը հանէք եւ կը խմեցնէք ժողովրդին ու նրանց անասուններին»:
8 «Գաւազանը ա՛ռ ու ժողովուրդը հաւաքէ՛, դուն ու քու եղբայրդ Ահարոն եւ անոնց աչքերուն առջեւ ըսէք ապառաժին ու իր ջուրը պիտի տայ։ Դուն ապառաժէն ջուր պիտի հանես անոնց ու ժողովուրդին եւ անոնց անասուններուն խմցնես»։
Առ դու զգաւազանն, եւ եկեղեցացո զժողովուրդն դու եւ Ահարոն եղբայր քո. եւ բարբառեսջիք ի վերայ վիմին յանդիման նոցա, եւ տացէ զջուրս իւր. եւ [308]հանջիք նոցա ջուր ի վիմէ անտի, եւ [309]արբուսջիք ժողովրդեանն եւ անասնոց նոցա:

20:8: Ա՛ռ դու զգաւազանն, եւ եկեղեցացո՛ զժողովուրդն, դո՛ւ եւ Ահարոն եղբայր քո. եւ բարբառեսջի՛ք ՚ի վերայ վիմին յանդիման նոցա, եւ տացէ՛ զջուրս իւր. եւ հանջիք նոցա ջո՛ւր ՚ի վիմէ անտի. եւ արբուսջի՛ք ժողովրդեանն եւ անասնո՛ց նոցա։
8 Վերցրո՛ւ գաւազանը, դու եւ քո եղբայր Ահարոնը ժողովրդին հաւաքեցէ՛ք, նրանց ներկայութեամբ ասացէ՛ք այդ ապառաժին, եւ նա կը տայ իր ջուրը: Այդ ապառաժից ջուր կը հանէք եւ կը խմեցնէք ժողովրդին ու նրանց անասուններին»:
8 «Գաւազանը ա՛ռ ու ժողովուրդը հաւաքէ՛, դուն ու քու եղբայրդ Ահարոն եւ անոնց աչքերուն առջեւ ըսէք ապառաժին ու իր ջուրը պիտի տայ։ Դուն ապառաժէն ջուր պիտի հանես անոնց ու ժողովուրդին եւ անոնց անասուններուն խմցնես»։
zohrab-1805▾ eastern-1994▾ western am▾
20:88: Возьми жезл и собери общество, ты и Аарон, брат твой, и скажите в глазах их скале, и она даст из себя воду: и так ты изведешь им воду из скалы, и напоишь общество и скот его.
20:8 λαβὲ λαμβανω take; get τὴν ο the ῥάβδον ραβδος rod καὶ και and; even ἐκκλησίασον εκκλησιαζω the συναγωγὴν συναγωγη gathering σὺ συ you καὶ και and; even Ααρων ααρων Aarōn; Aaron ὁ ο the ἀδελφός αδελφος brother σου σου of you; your καὶ και and; even λαλήσατε λαλεω talk; speak πρὸς προς to; toward τὴν ο the πέτραν πετρα.1 cliff; bedrock ἔναντι εναντι next to; in the presence of αὐτῶν αυτος he; him καὶ και and; even δώσει διδωμι give; deposit τὰ ο the ὕδατα υδωρ water αὐτῆς αυτος he; him καὶ και and; even ἐξοίσετε εκφερω bring out / forth; carry out αὐτοῖς αυτος he; him ὕδωρ υδωρ water ἐκ εκ from; out of τῆς ο the πέτρας πετρα.1 cliff; bedrock καὶ και and; even ποτιεῖτε ποτιζω give a drink; water τὴν ο the συναγωγὴν συναγωγη gathering καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal αὐτῶν αυτος he; him
20:8 קַ֣ח qˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּטֶּ֗ה mmaṭṭˈeh מַטֶּה staff וְ wᵊ וְ and הַקְהֵ֤ל haqhˈēl קהל assemble אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֵדָה֙ ʕēḏˌā עֵדָה gathering אַתָּה֙ ʔattˌā אַתָּה you וְ wᵊ וְ and אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron אָחִ֔יךָ ʔāḥˈîḵā אָח brother וְ wᵊ וְ and דִבַּרְתֶּ֧ם ḏibbartˈem דבר speak אֶל־ ʔel- אֶל to הַ ha הַ the סֶּ֛לַע ssˈelaʕ סֶלַע rock לְ lᵊ לְ to עֵינֵיהֶ֖ם ʕênêhˌem עַיִן eye וְ wᵊ וְ and נָתַ֣ן nāṯˈan נתן give מֵימָ֑יו mêmˈāʸw מַיִם water וְ wᵊ וְ and הֹוצֵאתָ֙ hôṣēṯˌā יצא go out לָהֶ֥ם lāhˌem לְ to מַ֨יִם֙ mˈayim מַיִם water מִן־ min- מִן from הַ ha הַ the סֶּ֔לַע ssˈelaʕ סֶלַע rock וְ wᵊ וְ and הִשְׁקִיתָ֥ hišqîṯˌā שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֵדָ֖ה ʕēḏˌā עֵדָה gathering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּעִירָֽם׃ bᵊʕîrˈām בְּעִיר cattle
20:8. tolle virgam et congrega populum tu et Aaron frater tuus et loquimini ad petram coram eis et illa dabit aquas cumque eduxeris aquam de petra bibet omnis multitudo et iumenta eiusTake the rod, and assemble the people together, thou and Aaron thy brother, and speak to the rock before them, and it shall yield waters. And when thou hast brought forth water out of the rock, all the multitude and their cattle shall drink.
8. Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their cattle drink.
Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink:

8: Возьми жезл и собери общество, ты и Аарон, брат твой, и скажите в глазах их скале, и она даст из себя воду: и так ты изведешь им воду из скалы, и напоишь общество и скот его.
20:8
λαβὲ λαμβανω take; get
τὴν ο the
ῥάβδον ραβδος rod
καὶ και and; even
ἐκκλησίασον εκκλησιαζω the
συναγωγὴν συναγωγη gathering
σὺ συ you
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ο the
ἀδελφός αδελφος brother
σου σου of you; your
καὶ και and; even
λαλήσατε λαλεω talk; speak
πρὸς προς to; toward
τὴν ο the
πέτραν πετρα.1 cliff; bedrock
ἔναντι εναντι next to; in the presence of
αὐτῶν αυτος he; him
καὶ και and; even
δώσει διδωμι give; deposit
τὰ ο the
ὕδατα υδωρ water
αὐτῆς αυτος he; him
καὶ και and; even
ἐξοίσετε εκφερω bring out / forth; carry out
αὐτοῖς αυτος he; him
ὕδωρ υδωρ water
ἐκ εκ from; out of
τῆς ο the
πέτρας πετρα.1 cliff; bedrock
καὶ και and; even
ποτιεῖτε ποτιζω give a drink; water
τὴν ο the
συναγωγὴν συναγωγη gathering
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
αὐτῶν αυτος he; him
20:8
קַ֣ח qˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּטֶּ֗ה mmaṭṭˈeh מַטֶּה staff
וְ wᵊ וְ and
הַקְהֵ֤ל haqhˈēl קהל assemble
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֵדָה֙ ʕēḏˌā עֵדָה gathering
אַתָּה֙ ʔattˌā אַתָּה you
וְ wᵊ וְ and
אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron
אָחִ֔יךָ ʔāḥˈîḵā אָח brother
וְ wᵊ וְ and
דִבַּרְתֶּ֧ם ḏibbartˈem דבר speak
אֶל־ ʔel- אֶל to
הַ ha הַ the
סֶּ֛לַע ssˈelaʕ סֶלַע rock
לְ lᵊ לְ to
עֵינֵיהֶ֖ם ʕênêhˌem עַיִן eye
וְ wᵊ וְ and
נָתַ֣ן nāṯˈan נתן give
מֵימָ֑יו mêmˈāʸw מַיִם water
וְ wᵊ וְ and
הֹוצֵאתָ֙ hôṣēṯˌā יצא go out
לָהֶ֥ם lāhˌem לְ to
מַ֨יִם֙ mˈayim מַיִם water
מִן־ min- מִן from
הַ ha הַ the
סֶּ֔לַע ssˈelaʕ סֶלַע rock
וְ wᵊ וְ and
הִשְׁקִיתָ֥ hišqîṯˌā שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֵדָ֖ה ʕēḏˌā עֵדָה gathering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּעִירָֽם׃ bᵊʕîrˈām בְּעִיר cattle
20:8. tolle virgam et congrega populum tu et Aaron frater tuus et loquimini ad petram coram eis et illa dabit aquas cumque eduxeris aquam de petra bibet omnis multitudo et iumenta eius
Take the rod, and assemble the people together, thou and Aaron thy brother, and speak to the rock before them, and it shall yield waters. And when thou hast brought forth water out of the rock, all the multitude and their cattle shall drink.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:8: Take the rod - That with which the miracles in Egypt had been performed (Exo 7:8 ff; Exo 7:19 ff; Exo 8:5 ff, etc.), and which had been used on a similar occasion at Rephidim (Exo 17:5 following). This rod, as the memorial of so many divine interpositions, was naturally laid up in the tabernacle, and is accordingly Num 20:9 described now as taken by Moses "from before the Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: the rod: Num 21:15, Num 21:18; Exo 4:2, Exo 4:17, Exo 7:20, Exo 14:16, Exo 17:5, Exo 17:9
speak: Gen 18:14; Jos 6:5, Jos 6:20; Psa 33:9; Mat 21:21; Mar 11:22-24; Luk 11:13; Joh 4:10-14, Joh 16:24; Act 1:14, Act 2:1-4; Rev 22:1, Rev 22:17
bring forth: Num 20:11; Neh 9:15; Psa 78:15, Psa 78:16, Psa 105:41, Psa 114:8; Isa 41:17, Isa 41:18, Isa 43:20; Isa 48:21
Geneva 1599
20:8 Take the (d) rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink.
(d) With which you did miracles in Egypt and divided the sea.
John Gill
20:8 Take thy rod,.... The rod of miracles, as the Targum of Jonathan; not the rod of Aaron, miraculous for its blossom and fruit, as some Jewish writers think; but the rod of Moses, with which he had done many wonders in Egypt, and at the Red sea, and in the wilderness, and particularly by smiting the rock at Horeb, when the Israelites wanted water, as they did now:
and gather thou the assembly together, thou, and Aaron thy brother; not only the heads of the people, but the body of them, as many as could be got together to see the miracle, and to receive the benefit of it:
and speak ye unto the rock before their eyes; which was near, but a little way off, within sight, and might be pointed to: it was not the same rock that was smote before; that was in Horeb, this in the extremity of the land of Edom, as Aben Ezra observes; this was to be spoken to, and by a word speaking it would give out water; which was a trial of the faith of Moses and Aaron, as well as of the people, before whom, in a public manner, the rock was to be addressed, as if it was intelligent and all-sufficient:
and it shall give forth his water; not as though there was a fountain of water in it, but that water should flow from it, or God by it give water:
and thou shalt bring forth to them water out of the rock; by speaking to it: so thou shalt give the congregation and their beasts drink; sufficient for them both.
John Wesley
20:8 The rod - That which was laid up before the Lord in the tabernacle; whether it was Aaron's rod, which was laid up there, Num 17:10, or Moses's rod by which he wrought so many miracles. For it is likely, that wonder - working rod, was laid up in some part of the tabernacle, though not in or near the ark, where Aaron's blossoming rod was put.
Robert Jamieson, A. R. Fausset and David Brown
20:8 Take the rod--which had been deposited in the tabernacle (Num 17:10), the wonder-working rod by which so many miracles had been performed, sometimes called "the rod of God" (Ex 4:20), sometimes Moses' (Num 20:11) or Aaron's rod (Ex 7:12).
20:920:9: Եւ ա՛ռ Մովսէս զգաւազանն յանդիման Տեառն՝ որպէս հրամայեաց նմա Տէր։
9 Մովսէսն առաւ Տիրոջ առջեւ գտնուող գաւազանը, ինչպէս Տէրն էր հրամայել իրեն: Մովսէսն ու Ահարոնը ժողովրդին հաւաքեցին ապառաժի դիմաց:
9 Մովսէս առաւ գաւազանը Տէրոջը առջեւէն, ինչպէս իրեն պատուիրեց։
Եւ ա՛ռ Մովսէս զգաւազանն [310]յանդիման Տեառն, որպէս հրամայեաց նմա Տէր:

20:9: Եւ ա՛ռ Մովսէս զգաւազանն յանդիման Տեառն՝ որպէս հրամայեաց նմա Տէր։
9 Մովսէսն առաւ Տիրոջ առջեւ գտնուող գաւազանը, ինչպէս Տէրն էր հրամայել իրեն: Մովսէսն ու Ահարոնը ժողովրդին հաւաքեցին ապառաժի դիմաց:
9 Մովսէս առաւ գաւազանը Տէրոջը առջեւէն, ինչպէս իրեն պատուիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
20:99: И взял Моисей жезл от лица Господа, как Он повелел ему.
20:9 καὶ και and; even ἔλαβεν λαμβανω take; get Μωυσῆς μωσευς Mōseus; Mosefs τὴν ο the ῥάβδον ραβδος rod τὴν ο the ἀπέναντι απεναντι before; contrary κυρίου κυριος lord; master καθὰ καθα just as συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master
20:9 וַ wa וְ and יִּקַּ֥ח yyiqqˌaḥ לקח take מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּטֶּ֖ה mmaṭṭˌeh מַטֶּה staff מִ mi מִן from לִּ lli לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּֽהוּ׃ ṣiwwˈāhû צוה command
20:9. tulit igitur Moses virgam quae erat in conspectu Domini sicut praeceperat eiMoses therefore took the rod, which was before the Lord, as he had commanded him,
9. And Moses took the rod from before the LORD, as he commanded him.
And Moses took the rod from before the LORD, as he commanded him:

9: И взял Моисей жезл от лица Господа, как Он повелел ему.
20:9
καὶ και and; even
ἔλαβεν λαμβανω take; get
Μωυσῆς μωσευς Mōseus; Mosefs
τὴν ο the
ῥάβδον ραβδος rod
τὴν ο the
ἀπέναντι απεναντι before; contrary
κυρίου κυριος lord; master
καθὰ καθα just as
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
20:9
וַ wa וְ and
יִּקַּ֥ח yyiqqˌaḥ לקח take
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּטֶּ֖ה mmaṭṭˌeh מַטֶּה staff
מִ mi מִן from
לִּ lli לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּֽהוּ׃ ṣiwwˈāhû צוה command
20:9. tulit igitur Moses virgam quae erat in conspectu Domini sicut praeceperat ei
Moses therefore took the rod, which was before the Lord, as he had commanded him,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: Num 17:10
Carl Friedrich Keil and Franz Delitzsch
20:9
Moses then took the rod "from before Jehovah," - i.e., the rod with which he had performed miracles in Egypt (Ex 17:5), and which was laid up in the sanctuary, not Aaron's rod which blossomed (Num 17:10), - and collected the congregation together before the rock, and said to them, "Hear, ye rebels, shall we fetch you water out of this rock?" He then smote the rock twice with his rod, whereupon much water came out, so that the congregation and their cattle had water to drink.
John Gill
20:9 And Moses took the rod from before the Lord..... Which was laid up somewhere in the sanctuary, as well as the rod of Aaron, Num 17:7,
as he commanded him; being always faithful and obedient to him that appointed him.
John Wesley
20:9 From before the Lord - Out of the tabernacle.
20:1020:10: Եւ ժողովեցին Մովսէս եւ Ահարոն զժողովուրդն հանդէպ վիմին։ Եւ ասէ ցնոսա. Լուարո՛ւք ինձ անհաւանք. միթէ ՚ի վիմէ՞ս յայսմանէ հանիցեմք ձեզ ջուր։
10 Մովսէսն ասաց նրանց. «Լսեցէ՛ք ինձ, ապստամբնե՛ր, հնարաւո՞ր է, որ այս ապառաժից ձեզ համար ջուր հանենք»:
10 Մովսէս ու Ահարոն ժողովուրդը ապառաժին առջեւ հաւաքեցին եւ Մովսէս ըսաւ անոնց. «Լսեցէ՛ք հիմա, ո՛վ ապստամբներ, ձեզի այս ապառաժէ՞ն ջուր պէտք է հանենք»։
Եւ ժողովեցին Մովսէս եւ Ահարոն զժողովուրդն հանդէպ վիմին, եւ ասէ ցնոսա. Լուարուք ինձ, անհաւանք, միթէ ի վիմէ՞ս յայսմանէ հանիցեմք ձեզ ջուր:

20:10: Եւ ժողովեցին Մովսէս եւ Ահարոն զժողովուրդն հանդէպ վիմին։ Եւ ասէ ցնոսա. Լուարո՛ւք ինձ անհաւանք. միթէ ՚ի վիմէ՞ս յայսմանէ հանիցեմք ձեզ ջուր։
10 Մովսէսն ասաց նրանց. «Լսեցէ՛ք ինձ, ապստամբնե՛ր, հնարաւո՞ր է, որ այս ապառաժից ձեզ համար ջուր հանենք»:
10 Մովսէս ու Ահարոն ժողովուրդը ապառաժին առջեւ հաւաքեցին եւ Մովսէս ըսաւ անոնց. «Լսեցէ՛ք հիմա, ո՛վ ապստամբներ, ձեզի այս ապառաժէ՞ն ջուր պէտք է հանենք»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1010: И собрали Моисей и Аарон народ к скале, и сказал он им: послушайте, непокорные, разве нам из этой скалы извести для вас воду?
20:10 καὶ και and; even ἐξεκκλησίασεν εξεκκλησιαζω Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron τὴν ο the συναγωγὴν συναγωγη gathering ἀπέναντι απεναντι before; contrary τῆς ο the πέτρας πετρα.1 cliff; bedrock καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him ἀκούσατέ ακουω hear μου μου of me; mine οἱ ο the ἀπειθεῖς απειθης obstinate μὴ μη not ἐκ εκ from; out of τῆς ο the πέτρας πετρα.1 cliff; bedrock ταύτης ουτος this; he ἐξάξομεν εξαγω lead out; bring out ὑμῖν υμιν you ὕδωρ υδωρ water
20:10 וַ wa וְ and יַּקְהִ֜לוּ yyaqhˈilû קהל assemble מֹשֶׁ֧ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קָּהָ֖ל qqāhˌāl קָהָל assembly אֶל־ ʔel- אֶל to פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the סָּ֑לַע ssˈālaʕ סֶלַע rock וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֗ם lāhˈem לְ to שִׁמְעוּ־ šimʕû- שׁמע hear נָא֙ nˌā נָא yeah הַ ha הַ the מֹּרִ֔ים mmōrˈîm מרה rebel הֲ hᵃ הֲ [interrogative] מִן־ min- מִן from הַ ha הַ the סֶּ֣לַע ssˈelaʕ סֶלַע rock הַ ha הַ the זֶּ֔ה zzˈeh זֶה this נֹוצִ֥יא nôṣˌî יצא go out לָכֶ֖ם lāḵˌem לְ to מָֽיִם׃ mˈāyim מַיִם water
20:10. congregata multitudine ante petram dixitque eis audite rebelles et increduli num de petra hac vobis aquam poterimus eicereAnd having gathered together the multitude before the rock, he said to them: Hear, ye rebellious and incredulous: Can we bring you forth water out of this rock?
10. And Moses and Aaron gathered the assembly together before the rock, and he said unto them, Hear now, ye rebels; shall we bring you forth water out of this rock?
And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock:

10: И собрали Моисей и Аарон народ к скале, и сказал он им: послушайте, непокорные, разве нам из этой скалы извести для вас воду?
20:10
καὶ και and; even
ἐξεκκλησίασεν εξεκκλησιαζω Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
τὴν ο the
συναγωγὴν συναγωγη gathering
ἀπέναντι απεναντι before; contrary
τῆς ο the
πέτρας πετρα.1 cliff; bedrock
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ἀκούσατέ ακουω hear
μου μου of me; mine
οἱ ο the
ἀπειθεῖς απειθης obstinate
μὴ μη not
ἐκ εκ from; out of
τῆς ο the
πέτρας πετρα.1 cliff; bedrock
ταύτης ουτος this; he
ἐξάξομεν εξαγω lead out; bring out
ὑμῖν υμιν you
ὕδωρ υδωρ water
20:10
וַ wa וְ and
יַּקְהִ֜לוּ yyaqhˈilû קהל assemble
מֹשֶׁ֧ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קָּהָ֖ל qqāhˌāl קָהָל assembly
אֶל־ ʔel- אֶל to
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
סָּ֑לַע ssˈālaʕ סֶלַע rock
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָהֶ֗ם lāhˈem לְ to
שִׁמְעוּ־ šimʕû- שׁמע hear
נָא֙ nˌā נָא yeah
הַ ha הַ the
מֹּרִ֔ים mmōrˈîm מרה rebel
הֲ hᵃ הֲ [interrogative]
מִן־ min- מִן from
הַ ha הַ the
סֶּ֣לַע ssˈelaʕ סֶלַע rock
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
נֹוצִ֥יא nôṣˌî יצא go out
לָכֶ֖ם lāḵˌem לְ to
מָֽיִם׃ mˈāyim מַיִם water
20:10. congregata multitudine ante petram dixitque eis audite rebelles et increduli num de petra hac vobis aquam poterimus eicere
And having gathered together the multitude before the rock, he said to them: Hear, ye rebellious and incredulous: Can we bring you forth water out of this rock?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: Deu 9:24; Psa 106:32, Psa 106:33; Mat 5:22; Luk 9:54, Luk 9:55; Act 23:3-5; Eph 4:26; Jam 3:2
we fetch: Num 11:22, Num 11:23; Gen 40:8, Gen 41:16; Dan 2:28-30; Act 3:12-16, Act 14:9-15; Rom 15:17-19; Co1 3:7
Geneva 1599
20:10 And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; (e) must we fetch you water out of this rock?
(e) The punishment which followed declared that Moses and Aaron did not believe the Lord's promise as it appeared in (Num 20:12).
John Gill
20:10 And Moses and Aaron gathered the congregation together before the rock,.... To which they were directed, and were to speak unto; before this they gathered not only the elders of the people, but as many of the congregation as could be well assembled together:
and he said unto them; Moses, who was bid to take the rod, and was the principal person concerned in this affair:
hear now, ye rebels; such their fathers had been, and such they now were, a rebellious generation ever since they were known by him; not only rebellious against him their chief magistrate, but against the Lord himself, murmuring against him, being discontented and disobedient, see Deut 9:23,
must we fetch you water out of this rock? not only signifying their unworthiness of having such a miracle wrought for them, and as showing some degree of reluctance to attempt it, but as expressing diffidence about it; not of the power of God to bring water out of the rock, but of his will to do it for such a rebellious people; or else their unreasonableness to expect any such thing should be done for them: when they were so wicked, how could they think that such a miracle should be wrought for them? so the Targum of Jonathan,"out of this rock is it possible for us to fetch out water for you?''so Aben Ezra, have we power to bring out water to you from it? This was said in a passion, as the manner of speaking shows; see Ps 106:32 many of the congregation as could be well assembled together:
Robert Jamieson, A. R. Fausset and David Brown
20:10 [Moses] said unto them, Hear now, ye rebels; must we fetch you water out of this rock?--The conduct of the great leader on this occasion was hasty and passionate (Ps 106:33). He had been directed to speak to the rock [Num 20:8], but he smote it twice [Num 20:11] in his impetuosity, thus endangering the blossoms of the rod, and, instead of speaking to the rock, he spoke to the people in a fury.
20:1120:11: Եւ ամբարձեալ Մովսիսի զձեռն իւր, եհա՛ր զվէմն երկի՛ցս անգամ. եւ ել ջուր բազում. եւ արբ ժողովուրդն եւ անասուն նոցա[1388]։ [1388] Ոմանք Մովսէսի զձեռն իւր ՚ի վեր, էհար։
11 Եւ Մովսէսն իր ձեռքը բարձրացնելով՝ երկու անգամ հարուածեց ապառաժին: Առատ ջուր բխեց, եւ ժողովուրդն ու անասունները խմեցին:
11 Եւ Մովսէս իր ձեռքը վերցուց ու գաւազանովը երկու անգամ ապառաժին զարկաւ եւ առատօրէն ջուր ելաւ եւ ժողովուրդն ու անոնց անասունները խմեցին։
Եւ ամբարձեալ Մովսիսի զձեռն իւր` եհար զվէմն գաւազանաւն երկիցս անգամ. եւ ել ջուր բազում, եւ արբ ժողովուրդն եւ անասուն նոցա:

20:11: Եւ ամբարձեալ Մովսիսի զձեռն իւր, եհա՛ր զվէմն երկի՛ցս անգամ. եւ ել ջուր բազում. եւ արբ ժողովուրդն եւ անասուն նոցա[1388]։
[1388] Ոմանք Մովսէսի զձեռն իւր ՚ի վեր, էհար։
11 Եւ Մովսէսն իր ձեռքը բարձրացնելով՝ երկու անգամ հարուածեց ապառաժին: Առատ ջուր բխեց, եւ ժողովուրդն ու անասունները խմեցին:
11 Եւ Մովսէս իր ձեռքը վերցուց ու գաւազանովը երկու անգամ ապառաժին զարկաւ եւ առատօրէն ջուր ելաւ եւ ժողովուրդն ու անոնց անասունները խմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
20:1111: И поднял Моисей руку свою и ударил в скалу жезлом своим дважды, и потекло много воды, и пило общество и скот его.
20:11 καὶ και and; even ἐπάρας επαιρω lift up; rear up Μωυσῆς μωσευς Mōseus; Mosefs τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐπάταξεν πατασσω pat; impact τὴν ο the πέτραν πετρα.1 cliff; bedrock τῇ ο the ῥάβδῳ ραβδος rod δίς δις twice καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὕδωρ υδωρ water πολύ πολυς much; many καὶ και and; even ἔπιεν πινω drink ἡ ο the συναγωγὴ συναγωγη gathering καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal αὐτῶν αυτος he; him
20:11 וַ wa וְ and יָּ֨רֶם yyˌārem רום be high מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֗ו yāḏˈô יָד hand וַ wa וְ and יַּ֧ךְ yyˈaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סֶּ֛לַע ssˈelaʕ סֶלַע rock בְּ bᵊ בְּ in מַטֵּ֖הוּ maṭṭˌēhû מַטֶּה staff פַּעֲמָ֑יִם paʕᵃmˈāyim פַּעַם foot וַ wa וְ and יֵּצְאוּ֙ yyēṣᵊʔˌû יצא go out מַ֣יִם mˈayim מַיִם water רַבִּ֔ים rabbˈîm רַב much וַ wa וְ and תֵּ֥שְׁתְּ ttˌēšt שׁתה drink הָ hā הַ the עֵדָ֖ה ʕēḏˌā עֵדָה gathering וּ û וְ and בְעִירָֽם׃ ס vᵊʕîrˈām . s בְּעִיר cattle
20:11. cumque elevasset Moses manum percutiens virga bis silicem egressae sunt aquae largissimae ita ut et populus biberet et iumentaAnd when Moses bad lifted up his hand, and struck the rock twice with the rod, there came forth water in great abundance, so that the people and their cattle drank,
11. And Moses lifted up his hand, and smote the rock with his rod twice: and water came forth abundantly, and the congregation drank, and their cattle.
And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts:

11: И поднял Моисей руку свою и ударил в скалу жезлом своим дважды, и потекло много воды, и пило общество и скот его.
20:11
καὶ και and; even
ἐπάρας επαιρω lift up; rear up
Μωυσῆς μωσευς Mōseus; Mosefs
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐπάταξεν πατασσω pat; impact
τὴν ο the
πέτραν πετρα.1 cliff; bedrock
τῇ ο the
ῥάβδῳ ραβδος rod
δίς δις twice
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ὕδωρ υδωρ water
πολύ πολυς much; many
καὶ και and; even
ἔπιεν πινω drink
ο the
συναγωγὴ συναγωγη gathering
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
αὐτῶν αυτος he; him
20:11
וַ wa וְ and
יָּ֨רֶם yyˌārem רום be high
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹ֗ו yāḏˈô יָד hand
וַ wa וְ and
יַּ֧ךְ yyˈaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
סֶּ֛לַע ssˈelaʕ סֶלַע rock
בְּ bᵊ בְּ in
מַטֵּ֖הוּ maṭṭˌēhû מַטֶּה staff
פַּעֲמָ֑יִם paʕᵃmˈāyim פַּעַם foot
וַ wa וְ and
יֵּצְאוּ֙ yyēṣᵊʔˌû יצא go out
מַ֣יִם mˈayim מַיִם water
רַבִּ֔ים rabbˈîm רַב much
וַ wa וְ and
תֵּ֥שְׁתְּ ttˌēšt שׁתה drink
הָ הַ the
עֵדָ֖ה ʕēḏˌā עֵדָה gathering
וּ û וְ and
בְעִירָֽם׃ ס vᵊʕîrˈām . s בְּעִיר cattle
20:11. cumque elevasset Moses manum percutiens virga bis silicem egressae sunt aquae largissimae ita ut et populus biberet et iumenta
And when Moses bad lifted up his hand, and struck the rock twice with the rod, there came forth water in great abundance, so that the people and their cattle drank,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Albert Barnes: Notes on the Bible - 1834
20:11: The command Num 20:8 was "Speak ye unto the rock." The act of smiting, and especially with two strokes, indicates violent irritation on the part of Moses; as does also his unseemly mode of addressing the people: "Hear now, ye rebels." The form too of the question, "must we, etc.," directs the people not, as ought to have been the case, to God as their deliverer, but to Moses and Aaron personally. In fact the faithful servant of God, worn out by the reiterated perversities of the people, breaks down; and in the actual discharge of his duty as God's representative before Israel, acts unworthily of the great function entrusted to him. Thus, Moses did not "sanctify God in the eyes of the children of Israel." Aaron might have checked the intemperate words and acts of Moses, and did not. Hence, God punishes both by withdrawing them from their work for Him, and handing over its accomplishment to another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: smote: Num 20:8; Lev 10:1; Sa1 15:13, Sa1 15:14, Sa1 15:19, Sa1 15:24; Kg1 13:21-24; Ch1 13:9, Ch1 13:10; Ch1 15:2, Ch1 15:13; Mat 28:20; Jam 1:20
the water: Exo 17:6; Deu 8:15; Hos 13:5; Co1 10:4
John Gill
20:11 And Moses lifted up his hand, and with his rod he smote the rock twice,.... At first it only brought out some drops, as Jarchi conjectures, and therefore Moses smote again, when it brought forth water plentifully: the Targum of Jonathan says,"at the first time it dropped blood, at the second time came out much water.''Could this be credited, it would make the agreement between this rock and Christ appear very manifest, from whom, when his side was pierced with a spear, there came out blood and water, Jn 19:34 for justification and sanctification. In what respect this rock was a type of Christ, as the other at Horeb, and the smiting of it an emblem of Christ being smitten with the rod of justice, according to the law of God, and of the abundance of water flowing from it, as typical of the abundance of grace, and the blessings of it, as coming through a smitten wounded Saviour; see Gill on Ex 17:6, where the same things are said of another rock as of this, and both types of Christ:
and the water came out abundantly, and the congregation drank, and their beasts also; there was enough for them and their cattle; for it came out in great quantities, in large streams, so that it ran down like a river, and which gave them drink as out of the great depths, Ps 78:15, where the Psalmist makes mention of rocks in the plural number, for there were two that were smitten in two different places, and at two different times; the one was at Rephidim, the other, as here, in Kadesh; the one was in the first year of Israel's coming out of Egypt, this in the fortieth year of it; that was struck but once, this twice; of this second stone no mention is made by any traveller but one (a), who coming from Mount Sinai, says,"we passed by a large rock on our left hand, in which, as in the other rock which Moses struck with his rod, appear, from the bottom to the top, openings where water hath gushed out.''
(a) See a Journal from Cairo to Mount Sinai, 1722. p. 42, 43. Ed. 2.
Robert Jamieson, A. R. Fausset and David Brown
20:11 the congregation drank, and their beasts--Physically the water afforded the same kind of needful refreshment to both. But from a religious point of view, this, which was only a common element to the cattle, was a sacrament to the people (1Cor 10:3-4) --It possessed a relative sanctity imparted to it by its divine origin and use.
20:1220:12: Եւ ասէ Տէր ցՄովսէս եւ ցԱհարոն. Փոխանակ զի ո՛չ հաւատացէք դուք ինձ, սո՛ւրբ առնել զիս առաջի որդւոցն Իսրայէլի. վասն այդորիկ ո՛չ տանիցիք դուք զժողովուրդդ յերկիրն՝ զոր ետո՛ւ դոցա[1389]։ [1389] Ոմանք. Զժողովուրդն.. զոր ետու նոցա։
12 Տէրն ասաց Մովսէսին ու Ահարոնին. «Քանի որ դուք ինձ չհաւատացիք, որ ես կարող եմ ինձ սրբացնել իսրայէլացիների առջեւ, ուստի դուք այդ ժողովրդին չէք առաջնորդի այն երկիրը, որ դրանց եմ տուել»:
12 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին. «Որովհետեւ ինծի չհաւատացիք Իսրայէլի որդիներուն աչքերուն առջեւ զիս փառաւորելու*, անոր համար այս ժողովուրդը դուք պիտի չտանիք այն երկիրը, որ անոնց տուի»։
Եւ ասէ Տէր ցՄովսէս եւ ցԱհարոն. Փոխանակ զի ոչ հաւատացէք դուք ինձ` սուրբ առնել զիս առաջի որդւոցն Իսրայելի, վասն այդորիկ ոչ տանիցիք դուք զժողովուրդդ յերկիրն զոր ետու դոցա:

20:12: Եւ ասէ Տէր ցՄովսէս եւ ցԱհարոն. Փոխանակ զի ո՛չ հաւատացէք դուք ինձ, սո՛ւրբ առնել զիս առաջի որդւոցն Իսրայէլի. վասն այդորիկ ո՛չ տանիցիք դուք զժողովուրդդ յերկիրն՝ զոր ետո՛ւ դոցա[1389]։
[1389] Ոմանք. Զժողովուրդն.. զոր ետու նոցա։
12 Տէրն ասաց Մովսէսին ու Ահարոնին. «Քանի որ դուք ինձ չհաւատացիք, որ ես կարող եմ ինձ սրբացնել իսրայէլացիների առջեւ, ուստի դուք այդ ժողովրդին չէք առաջնորդի այն երկիրը, որ դրանց եմ տուել»:
12 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին. «Որովհետեւ ինծի չհաւատացիք Իսրայէլի որդիներուն աչքերուն առջեւ զիս փառաւորելու*, անոր համար այս ժողովուրդը դուք պիտի չտանիք այն երկիրը, որ անոնց տուի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1212: И сказал Господь Моисею и Аарону: за то, что вы не поверили Мне, чтоб явить святость Мою пред очами сынов Израилевых, не введете вы народа сего в землю, которую Я даю ему.
20:12 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron ὅτι οτι since; that οὐκ ου not ἐπιστεύσατε πιστευω believe; entrust ἁγιάσαι αγιαζω hallow με με me ἐναντίον εναντιον next to; before υἱῶν υιος son Ισραηλ ισραηλ.1 Israel διὰ δια through; because of τοῦτο ουτος this; he οὐκ ου not εἰσάξετε εισαγω lead in; bring in ὑμεῖς υμεις you τὴν ο the συναγωγὴν συναγωγη gathering ταύτην ουτος this; he εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what δέδωκα διδωμι give; deposit αὐτοῖς αυτος he; him
20:12 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to אַהֲרֹן֒ ʔahᵃrˌōn אַהֲרֹן Aaron יַ֚עַן ˈyaʕan יַעַן motive לֹא־ lō- לֹא not הֶאֱמַנְתֶּ֣ם heʔᵉmantˈem אמן be firm בִּ֔י bˈî בְּ in לְ lᵊ לְ to הַ֨קְדִּישֵׁ֔נִי hˌaqdîšˈēnî קדשׁ be holy לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לָכֵ֗ן lāḵˈēn לָכֵן therefore לֹ֤א lˈō לֹא not תָבִ֨יאוּ֙ ṯāvˈîʔû בוא come אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קָּהָ֣ל qqāhˈāl קָהָל assembly הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֶל־ ʔel- אֶל to הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥תִּי nāṯˌattî נתן give לָהֶֽם׃ lāhˈem לְ to
20:12. dixitque Dominus ad Mosen et Aaron quia non credidistis mihi ut sanctificaretis me coram filiis Israhel non introducetis hos populos in terram quam dabo eisAnd the Lord said to Moses and Aaron: Because you have not believed me, to sanctify me before the children of Israel, you shall not bring these people into the land, which I will give them.
12. And the LORD said unto Moses and Aaron, Because ye believed not in me, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.
And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them:

12: И сказал Господь Моисею и Аарону: за то, что вы не поверили Мне, чтоб явить святость Мою пред очами сынов Израилевых, не введете вы народа сего в землю, которую Я даю ему.
20:12
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ὅτι οτι since; that
οὐκ ου not
ἐπιστεύσατε πιστευω believe; entrust
ἁγιάσαι αγιαζω hallow
με με me
ἐναντίον εναντιον next to; before
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
διὰ δια through; because of
τοῦτο ουτος this; he
οὐκ ου not
εἰσάξετε εισαγω lead in; bring in
ὑμεῖς υμεις you
τὴν ο the
συναγωγὴν συναγωγη gathering
ταύτην ουτος this; he
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
δέδωκα διδωμι give; deposit
αὐτοῖς αυτος he; him
20:12
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹן֒ ʔahᵃrˌōn אַהֲרֹן Aaron
יַ֚עַן ˈyaʕan יַעַן motive
לֹא־ lō- לֹא not
הֶאֱמַנְתֶּ֣ם heʔᵉmantˈem אמן be firm
בִּ֔י bˈî בְּ in
לְ lᵊ לְ to
הַ֨קְדִּישֵׁ֔נִי hˌaqdîšˈēnî קדשׁ be holy
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לָכֵ֗ן lāḵˈēn לָכֵן therefore
לֹ֤א lˈō לֹא not
תָבִ֨יאוּ֙ ṯāvˈîʔû בוא come
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קָּהָ֣ל qqāhˈāl קָהָל assembly
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֥תִּי nāṯˌattî נתן give
לָהֶֽם׃ lāhˈem לְ to
20:12. dixitque Dominus ad Mosen et Aaron quia non credidistis mihi ut sanctificaretis me coram filiis Israhel non introducetis hos populos in terram quam dabo eis
And the Lord said to Moses and Aaron: Because you have not believed me, to sanctify me before the children of Israel, you shall not bring these people into the land, which I will give them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:12: Because ye believed me not - What was the offense for which Moses was excluded from the promised land? It appears to have consisted in some or all of the following particulars:
1. God had commanded him (Num 20:8) to take the rod in his hand, and go and Speak To The Rock, and it should give forth water. It seems Moses did not think speaking would be sufficient, therefore he smote the rock without any command so to do.
2. He did this twice, which certainly in this case indicated a great perturbation of spirit, and want of attention to the presence of God.
3. He permitted his spirit to be carried away by a sense of the people's disobedience, and thus, being provoked, he was led to speak unadvisedly with his lips: Hear now, ye Rebels, Num 20:10.
4. He did not acknowledge God in the miracle which was about to be wrought, but took the honor to himself and Aaron: "Must We fetch you water out of this rock?"
Thus it plainly appears that they did not properly believe in God, and did not honor him in the sight of the people; for in their presence they seem to express a doubt whether the thing could be possibly done. As Aaron appears to have been consenting in the above particulars, therefore he is also excluded from the promised land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: Because ye believed: Num 11:21, Num 11:22; Ch2 20:20; Isa 7:9; Mat 17:17, Mat 17:20; Luk 1:20, Luk 1:45; Rom 4:20
sanctify: Num 27:14; Lev 10:3; Deu 1:37, Deu 32:51; Isa 8:13; Eze 20:41, Eze 36:23, Eze 38:10; Pe1 3:15
ye shall: Num 20:24, Num 11:15; Deu 3:23-26, Deu 32:49, Deu 32:50, Deu 34:4; Jos 1:2; Joh 1:17
Carl Friedrich Keil and Franz Delitzsch
20:12
The Lord then said to both of them, both Moses and Aaron, "Because ye have not trusted firmly in Me, to sanctify Me before the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them." 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?" words which, if they did not express any doubt in the help of the Lord, were certainly fitted to strengthen the people in their unbelief, and are therefore described in Ps 106:33 as prating (speaking unadvisedly) with the lips (cf. Lev 5:4). He then struck the rock twice with the rod, "as if it depended upon human exertion, and not upon the power of God alone," or as if the promise of God "would not have been fulfilled without all the smiting on his part" (Knobel). In the ill-will expressed in these words the weakness of faith was manifested, by which the faithful servant of God, worn out with the numerous temptations, allowed himself to be overcome, so that he stumbled, and did not sanctify the Lord before the eyes of the people, as he ought to have done. Aaron also wavered along with Moses, inasmuch as he did nothing to prevent Moses' fall. But their sin became a grievous one, from the fact that they acted unworthily of their office. God punished them, therefore, by withdrawing their office from them before they had finished the work entrusted to them. They were not to conduct the congregation into the promised land, and therefore were not to enter in themselves (cf. Num 27:12-13; Deut 32:48.). The rock, from which water issued, is distinguished by the article הסּלע, not as being already known, or mentioned before, but simply as a particular rock in that neighbourhood; though the situation is not described, so as to render it possible to search for it now.
(Note: Moses Nachmanides has given a correct interpretation of the words, "Speak to the rock before their eyes" (Num 20:8): viz., "to the first rock in front of them, and standing in their sight." The fable attributed to the Rabbins, viz., that the rock of Rephidim followed the Israelites all about in the desert, and supplied them with water, cannot be proved from the talmudical and rabbinical passages given by Buxtorf (historia Petrae in deserto) in his exercitatt. c. v., but is simply founded upon a literal interpretation of certain rabbinical statements concerning the identity of the well at Rephidim with that at Kadesh, which were evidently intended to be figurative, as Abarbanel expressly affirms (Buxtorf, l. c. pp. 422ff.). "Their true meaning," he says, "was, that those waters which flowed out in Horeb were the gift of God granted to the Israelites, and continued all through the desert, just like the manna. For wherever they went, fountains of living waters were opened to them as the occasion required. And for this reason, the rock in Kadesh was the same rock as that in Horeb. Still less ground is there for supposing that the Apostle Paul alluded to any such rabbinical fable when he said, "They drank of that spiritual rock that followed them" (1Cor 10:4), and gave it a spiritual interpretation in the words, "and that rock was Christ.")
Geneva 1599
20:12 And the LORD spake unto Moses and Aaron, Because ye believed me not, to (f) sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.
(f) That the children of Israel should believe and acknowledge my power and so honour me.
John Gill
20:12 And the Lord spake unto Moses and Aaron,.... Out of the cloud, where his glory appeared, and still continued:
because ye believed me not, to sanctify me in the eyes of the children of Israel; 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 think, that what provoked the Lord was, that the Israelites were called "rebels"; but this is a name the Lord himself gave them, Num 17:10, and was what they justly deserved; and what after this Moses says of them, which, had this been the case, he would have been careful to have abstained from, Deut 9:24. 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. Others suppose the sin was in smiting the rock twice, and in anger; but this could only be the fault of Moses at most. Dr. Lightfoot (b) thinks the particular fault was this, that Moses expressed his displeasure and resentment to the Israelites, that on their murmuring a new rock was opening, which portended a new and long stay in the wilderness, as the opening of the first rock at Horeb did when he and Aaron were in expectation of being soon out of the wilderness, and now they feared they were beginning anew their abode in it; 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:
therefore ye shall not bring this congregation into the land which I have given them; the land of Canaan, a grant of which was made to their fathers, and particularly to this generation, and into which they would certainly be brought; but not by Moses and Aaron, who were excluded because of their unbelief, and accordingly both died before the entrance of the people into the land. This, according to the Targum of Jonathan, and Jarchi, was said with an oath; see Heb 3:18.
(b) See his Works, vol. 1. p. 36.
John Wesley
20:12 Ye believed me not - But shewed your infidelity: which they did, either by smiting the rock, and that twice, which is emphatically noted, as if he doubted whether once smiting would have done it, whereas he was not commanded to smite so much as once, but only to speak to it: or by the doubtfulness of these words, Num 20:10. Must we fetch water out of the rock? which implies a suspicion of it, whereas they should have spoken positively and confidently to the rock to give forth water. And yet they did not doubt of the power of God, but of his will, whether he would gratify these rebels with this farther miracle, after so many of the like kind. To sanctify me - To give me the glory of my power in doing this miracle, and of my truth in punctually fulfilling my promise, and of my goodness in doing it notwithstanding the peoples perverseness. In the eyes of Israel - This made their sin scandalous to the Israelites, who of themselves were too prone to infidelity; to prevent the contagion, God leaves a monument of his displeasure upon them, and inflicts a punishment as publick as their sin.
Robert Jamieson, A. R. Fausset and David Brown
20:12 The Lord spake unto Moses and Aaron, Because ye believed me not, &c.--The act of Moses in smiting twice betrayed a doubt, not of the power, but of the will of God to gratify such a rebellious people, and his exclamation seems to have emanated from a spirit of incredulity akin to Sarai's (Gen 18:13). These circumstances indicate the influence of unbelief, and there might have been others unrecorded which led to so severe a chastisement.
20:1320:13: Ա՛յն է Ջուր բամբասանաց. զի բամբասեցին որդիքն Իսրայէլի առաջի Տեառն. եւ սրբեցա՛ւ ՚ի նոսա[1390]։[1390] Յօրինակին բանս՝ այն է Ջուր բամբասանաց. կարմրով նշանակի։
13 Այդ աղբիւրը կոչուեց Հակաճառութեան ջուր, որովհետեւ իսրայէլացիները հակաճառել էին Տիրոջ առջեւ: Եւ նա սրբացաւ նրանց մէջ:
13 Մերիպայի* ջուրը այս է. վասն զի Իսրայէլի որդիները Տէրոջը դէմ վիճեցան եւ ինք փառաւորուեցաւ անոնց մէջ։
Այն է Ջուր [311]բամբասանաց. զի բամբասեցին որդիքն Իսրայելի առաջի`` Տեառն, եւ սրբեցաւ ի նոսա:

20:13: Ա՛յն է Ջուր բամբասանաց. զի բամբասեցին որդիքն Իսրայէլի առաջի Տեառն. եւ սրբեցա՛ւ ՚ի նոսա[1390]։
[1390] Յօրինակին բանս՝ այն է Ջուր բամբասանաց. կարմրով նշանակի։
13 Այդ աղբիւրը կոչուեց Հակաճառութեան ջուր, որովհետեւ իսրայէլացիները հակաճառել էին Տիրոջ առջեւ: Եւ նա սրբացաւ նրանց մէջ:
13 Մերիպայի* ջուրը այս է. վասն զի Իսրայէլի որդիները Տէրոջը դէմ վիճեցան եւ ինք փառաւորուեցաւ անոնց մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1313: Это вода Меривы, у которой вошли в распрю сыны Израилевы с Господом, и Он явил им святость Свою.
20:13 τοῦτο ουτος this; he ὕδωρ υδωρ water ἀντιλογίας αντιλογια controversy ὅτι οτι since; that ἐλοιδορήθησαν λοιδορεω revile; reproach οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ἡγιάσθη αγιαζω hallow ἐν εν in αὐτοῖς αυτος he; him
20:13 הֵ֚מָּה ˈhēmmā הֵמָּה they מֵ֣י mˈê מַיִם water מְרִיבָ֔ה mᵊrîvˈā מְרִיבָה Meribah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] רָב֥וּ rāvˌû ריב contend בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת together with יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּקָּדֵ֖שׁ yyiqqāḏˌēš קדשׁ be holy בָּֽם׃ ס bˈām . s בְּ in
20:13. haec est aqua Contradictionis ubi iurgati sunt filii Israhel contra Dominum et sanctificatus est in eisThis is the Water of contradiction, where the children of Israel strove with words against the Lord, and he was sanctified in them.
13. These are the waters of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.
This [is] the water of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them:

13: Это вода Меривы, у которой вошли в распрю сыны Израилевы с Господом, и Он явил им святость Свою.
20:13
τοῦτο ουτος this; he
ὕδωρ υδωρ water
ἀντιλογίας αντιλογια controversy
ὅτι οτι since; that
ἐλοιδορήθησαν λοιδορεω revile; reproach
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
ἡγιάσθη αγιαζω hallow
ἐν εν in
αὐτοῖς αυτος he; him
20:13
הֵ֚מָּה ˈhēmmā הֵמָּה they
מֵ֣י mˈê מַיִם water
מְרִיבָ֔ה mᵊrîvˈā מְרִיבָה Meribah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
רָב֥וּ rāvˌû ריב contend
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת together with
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּקָּדֵ֖שׁ yyiqqāḏˌēš קדשׁ be holy
בָּֽם׃ ס bˈām . s בְּ in
20:13. haec est aqua Contradictionis ubi iurgati sunt filii Israhel contra Dominum et sanctificatus est in eis
This is the Water of contradiction, where the children of Israel strove with words against the Lord, and he was sanctified in them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Мерива или Мериба означает: ссора, распря.
Albert Barnes: Notes on the Bible - 1834
20:13: The water of Meribah - i. e. "Strife." The place is called "Meribah in Kadesh" Num 27:14, and "Meribah-Kadesh" Deu 32:51. to distinguish it from the "Meribah" of Exo 17:2 ff.
And he was sanctified in them - An allusion doubtless to the name "Kadesh" (holy), which though not now bestowed, acquired a new significance from the fact that God here vindicated His own sanctity, punishing Moses and Aaron who had trespassed against it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: the water: Deu 33:8; Psa 95:8, Psa 106:32-48
Meribah: i. e. Strife, Exo 17:7; Deu 32:51, Meribah-Kadesh
he was: Isa 5:16; Eze 20:41, Eze 36:23, Eze 38:16
Carl Friedrich Keil and Franz Delitzsch
20:13
The account closes with the words, "This is the water of strife, about which the children of Israel strove with Jehovah, and He sanctified Himself on them." This does not imply that the scene of this occurrence received the name of "strife-water," but simply that the water which God brought out of the rock for the Israelites received that name. But God sanctified Himself on them, by the fact that, on the one hand, He put their unbelief to shame by the miraculous gift of water, and on the other hand punished Moses and Aaron for the weakness of their faith.
(Note: The assumption of neological critics, that this occurrence is identical with the similar one at Rephidim (Ex 17), and that this is only another saga based upon the same event, has no firm ground whatever. The want of water in the arid desert is a fact so constantly attested by travellers, that it would be a matter of great surprise if Israel had only experienced this want, and quarrelled with its God and its leaders, once in the course of forty years. As early as Ex 15:22. the people murmured because of the want of drinkable water, and the bitter water was turned into sweet; and immediately after the event before us, it gave utterance to the complaint again, "We have no bread and no water" (Num 21:4-5). But if the want remained the same, the relief of that want would necessarily be repeated in the same or a similar manner. Moreover, the occurrences at Rephidim (or Massah-Meribah) and at Kadesh are altogether different from each other. In Rephidim, God gave the people water out of the rock, and the murmuring of the people was stayed. In Kadesh, God no doubt relieved the distress in the same way; but the mediators of His mercy, Moses and Aaron, sinned at the time, so that God sanctified Himself upon them by a judgment, because they had not sanctified Him before the congregation. (See Hengstenberg, Dissertations, vol. ii.))
Geneva 1599
20:13 This [is] the water of Meribah; because the children of Israel strove with the LORD, and he (h) was sanctified in them.
(h) By showing himself almighty and maintaining his glory.
John Gill
20:13 This is the water of Meribah,.... Or "strife": this is the name by which the water had in this place, and from this rock, was called; and which is the same name given to the place at Horeb, where a rock had been smitten, and water had flowed, as now, the first year they came out of Egypt; and to distinguish this from that, this is sometimes called Meribah-Kadesh, Deut 32:51, this being at Kadesh, as that was at Rephidim:
because the children of Israel strove with the Lord: for their chiding and striving with Moses was interpretatively striving with the Lord himself, whose ministers and servants they were:
and he was sanctified in them; that is, the glory of his divine perfections was displayed in them; either in the waters fetched out of the rock, which was a proof of the almighty power of God, and of his truth and faithfulness to his promises; or in the children of Israel, in whose sight, and for whose sake this miracle was wrought: the Targum of Jonathan expressly says, in Moses and Aaron, in not sparing these his saints, but expressing severity towards them for their sin; so Jarchi and Aben Ezra interpret it.
John Wesley
20:13 Meribah - That is, strife. In them - Or, among them, the children of Israel, by the demonstration of his omnipotency, veracity, and clemency towards the Israelites, and of his impartial holiness and severity against sin even in his greatest friends and favourites.
Robert Jamieson, A. R. Fausset and David Brown
20:13 This is the water of Meribah--The word "Kadesh" is added to it [Deut 32:51] to distinguish it from another Meribah (Ex 17:7).
20:1420:14: Եւ առաքեաց Մովսէս հրեշտա՛կս ՚ի Կադէսայ առ արքայն Եդոմայ՝ եւ ասէ. Ա՛յսպէս ասէ եղբայր քո Իսրայէլ. Դու ինքնի՛ն գիտես զամենայն աշխատութիւնս որ գտին զմեզ.
14 Մովսէսը Կադէսից պատգամաւորներ ուղարկեց եդոմացիների արքայի մօտ եւ ասաց. «Այսպէս են ասում քո եղբայր իսրայէլացիները. “Դու ինքդ տեղեակ ես այն բոլոր նեղութիւններին, որ կրեցինք մենք,
14 Մովսէս Կադէսէն դեսպաններ ղրկեց Եդովմի թագաւորին ու ըսաւ. «Այսպէս կ’ըսէ քու եղբայրդ Իսրայէլ, Մեզի պատահած բոլոր նեղութիւնը գիտես.
Եւ առաքեաց Մովսէս հրեշտակս ի Կադեսայ առ արքայն Եդովմայ եւ ասէ. Այսպէս ասէ եղբայր քո Իսրայէլ. Դու ինքնին գիտես զամենայն աշխատութիւնս որ գտին զմեզ:

20:14: Եւ առաքեաց Մովսէս հրեշտա՛կս ՚ի Կադէսայ առ արքայն Եդոմայ՝ եւ ասէ. Ա՛յսպէս ասէ եղբայր քո Իսրայէլ. Դու ինքնի՛ն գիտես զամենայն աշխատութիւնս որ գտին զմեզ.
14 Մովսէսը Կադէսից պատգամաւորներ ուղարկեց եդոմացիների արքայի մօտ եւ ասաց. «Այսպէս են ասում քո եղբայր իսրայէլացիները. “Դու ինքդ տեղեակ ես այն բոլոր նեղութիւններին, որ կրեցինք մենք,
14 Մովսէս Կադէսէն դեսպաններ ղրկեց Եդովմի թագաւորին ու ըսաւ. «Այսպէս կ’ըսէ քու եղբայրդ Իսրայէլ, Մեզի պատահած բոլոր նեղութիւնը գիտես.
zohrab-1805▾ eastern-1994▾ western am▾
20:1414: И послал Моисей из Кадеса послов к Царю Едомскому [сказать]: так говорит брат твой Израиль: ты знаешь все трудности, которые постигли нас;
20:14 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Μωυσῆς μωσευς Mōseus; Mosefs ἀγγέλους αγγελος messenger ἐκ εκ from; out of Καδης καδης to; toward βασιλέα βασιλευς monarch; king Εδωμ εδωμ tell; declare τάδε οδε further; this λέγει λεγω tell; declare ὁ ο the ἀδελφός αδελφος brother σου σου of you; your Ισραηλ ισραηλ.1 Israel σὺ συ you ἐπίστῃ επισταμαι well aware; stand over πάντα πας all; every τὸν ο the μόχθον μοχθος toil τὸν ο the εὑρόντα ευρισκω find ἡμᾶς ημας us
20:14 וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send מֹשֶׁ֧ה mōšˈeh מֹשֶׁה Moses מַלְאָכִ֛ים malʔāḵˈîm מַלְאָךְ messenger מִ mi מִן from קָּדֵ֖שׁ qqāḏˌēš קָדֵשׁ Kadesh אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֱדֹ֑ום ʔᵉḏˈôm אֱדֹום Edom כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אָחִ֣יךָ ʔāḥˈîḵā אָח brother יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַתָּ֣ה ʔattˈā אַתָּה you יָדַ֔עְתָּ yāḏˈaʕtā ידע know אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the תְּלָאָ֖ה ttᵊlāʔˌā תְּלָאָה weariness אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מְצָאָֽתְנוּ׃ mᵊṣāʔˈāṯᵊnû מצא find
20:14. misit interea nuntios Moses de Cades ad regem Edom qui dicerent haec mandat frater tuus Israhel nosti omnem laborem qui adprehendit nosIn the mean time Moses sent messengers from Cades to the king of Edom, to say: Thus saith thy brother Israel: Thou knowest all the labour that hath come upon us:
14. And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us:
And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us:

14: И послал Моисей из Кадеса послов к Царю Едомскому [сказать]: так говорит брат твой Израиль: ты знаешь все трудности, которые постигли нас;
20:14
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Μωυσῆς μωσευς Mōseus; Mosefs
ἀγγέλους αγγελος messenger
ἐκ εκ from; out of
Καδης καδης to; toward
βασιλέα βασιλευς monarch; king
Εδωμ εδωμ tell; declare
τάδε οδε further; this
λέγει λεγω tell; declare
ο the
ἀδελφός αδελφος brother
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
σὺ συ you
ἐπίστῃ επισταμαι well aware; stand over
πάντα πας all; every
τὸν ο the
μόχθον μοχθος toil
τὸν ο the
εὑρόντα ευρισκω find
ἡμᾶς ημας us
20:14
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
מֹשֶׁ֧ה mōšˈeh מֹשֶׁה Moses
מַלְאָכִ֛ים malʔāḵˈîm מַלְאָךְ messenger
מִ mi מִן from
קָּדֵ֖שׁ qqāḏˌēš קָדֵשׁ Kadesh
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אֱדֹ֑ום ʔᵉḏˈôm אֱדֹום Edom
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אָחִ֣יךָ ʔāḥˈîḵā אָח brother
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַתָּ֣ה ʔattˈā אַתָּה you
יָדַ֔עְתָּ yāḏˈaʕtā ידע know
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
תְּלָאָ֖ה ttᵊlāʔˌā תְּלָאָה weariness
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מְצָאָֽתְנוּ׃ mᵊṣāʔˈāṯᵊnû מצא find
20:14. misit interea nuntios Moses de Cades ad regem Edom qui dicerent haec mandat frater tuus Israhel nosti omnem laborem qui adprehendit nos
In the mean time Moses sent messengers from Cades to the king of Edom, to say: Thus saith thy brother Israel: Thou knowest all the labour that hath come upon us:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17: Евреи не сделали попытки проникнуть в Ханаан в северном или северо-западном направлении, вероятно, потому, что опасались могущества господствоваших в юго-западном углу Ханаана филистимлян.

По некотором обсуждении, было выбрано северо-восточное направление, через Едом.

«Не будем пить воды их колодцев твоих» безвозмездно (ср. ст. 19). «Пойдем дорогой царскою», прямою: «не своротим ни направо, ни налево».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14: Ambassadors Sent to Edom.B. C. 1452.
14 And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us: 15 How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers: 16 And when we cried unto the LORD, he heard our voice, and sent an angel, and hath brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border: 17 Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king's high way, we will not turn to the right hand nor to the left, until we have passed thy borders. 18 And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword. 19 And the children of Israel said unto him, We will go by the high way: and if I and my cattle drink of thy water, then I will pay for it: I will only, without doing any thing else, go through on my feet. 20 And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand. 21 Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.
We have here the application made by Israel to the Edomites. The nearest way to Canaan from the place where Israel now lay encamped was through the country of Edom. Now,
I. Moses sends ambassadors to treat with the king of Edom for leave to pass through his country, and gives them instructions what to say, v. 14-17. 1. 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; and therefore, for relation-sake, they might reasonably expect this kindness from them; nor needed the Edomites to fear that their brother Israel had any ill design upon them, or would take any advantages against them. 2. They are to give a short account of the history and present state of Israel, which, they take it for granted, the Edomites were no strangers to. And in this there was a double plea:-- (1.) Israel had been abused by the Egyptians, and therefore ought to be pitied and succoured by their relations: "The Egyptians vexed us and our fathers, but we may hope our brethren the Edomites will not be so vexatious." (2.) Israel had been wonderfully saved by the Lord, and therefore ought to be countenanced and favoured (v. 16): "We cried unto the Lord, and he sent an angel, the angel of his presence, the angel of the covenant, the eternal Word, who had brought us forth out of Egypt, and led us hither." It was therefore the interest of the Edomites to ingratiate themselves with a people that had so great an interest in heaven and were so much its favourites, and it was at their peril if they offered them any injury. It is our wisdom and duty to be kind to those whom God is pleased to own, and to take his people for our people. Come in, thou blessed of the Lord. 3. They are humbly to beg a passport through their country. 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. Thus when Christ was to pass through a village of the Samaritans, to whom his coming was likely to be offensive, he sent messengers before his face to ask leave, Luke ix. 52. Those that would receive kindness must not disdain to request it. 4. They are to give security for the good behaviour of the Israelites in this march, that they would keep in the king's high road, that they would commit no trespass upon any man's property, either in ground or water, that they would not so much as make use of a well without paying for it, and that they would make all convenient speed, as fast as they could well go on their feet, v. 17, 19. Nothing could be offered more fair and neighbourly.
II. The ambassadors returned with a denial, v. 18. Edom, that is, the king of Edom, as protector of his country, said, Thou shalt not pass by me; and, when the ambassadors urged it further, he repeated the denial (v. 20) and threatened, if they offered to enter his country, it should be at their peril; he raised his trained bands to oppose them. Thus Edom refused to give Israel passage. This was owing, 1. To their jealousy of the Israelites; they feared they should receive promises. And truly, had this numerous army been under any other discipline and command than that of the righteous God himself, who would no more suffer them to do wrong than to take wrong, there might have been cause for this jealousy; but what could they fear from a nation that had statutes and judgments so righteous? 2. It was owing to the old enmity which Esau bore to Israel. If they had no reason to fear damage by them, yet they were not willing to show so much kindness to them. Esau hated Jacob because of the blessing, and now the hatred revived, when the blessing was ready to be inherited. God would hereby discover the ill-nature of the Edomites to their shame, and try the good-nature of the Israelites to their honour: they turned away from him, and did not take this occasion to quarrel with him. Note, We must not think it strange if the most reasonable requests be denied by unreasonable men, and if those be affronted by men whom God favours. I as a deaf man heard not. After this indignity which the Edomites offered to Israel God gave them a particular caution not to abhor an Edomite (Deut. xxiii. 7), though the Edomites had shown such an abhorrence of them, to teach us in such cases not to meditate revenge.
Adam Clarke: Commentary on the Bible - 1831
20:14: Sent messengers - unto the king of Edom - Archbishop Usher supposes that the king now reigning in Edom was Hadar, mentioned Gen 36:39.
Thus saith thy brother Israel - The Edomites were the descendants of Edom or Esau, the brother of Jacob or Israel, from whom the Israelites were descended.
Albert Barnes: Notes on the Bible - 1834
20:14: Compare the marginal reference. It appears from comparing Num 20:1 with Num 33:38, that the host must have remained in Kadesh some three or four months. No doubt time was required for re-organization. In order to gain the banks of Jordan by the shortest route they had to march nearly due east from Kadesh, and pass through the heart of the Edomite mountains. These are lofty and precipitous, traversed by two or three narrow defiles. Hence, the necessity of the request in Num 20:17.
Thy brother - An appeal to the Edomites to remember and renew the old kindnesses of Jacob and Esau Gen. 33:1-17.
It appears from Jdg 11:17 that a similar request was addressed to the Moabites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: Moses: Jdg 11:16, Jdg 11:17
thy brother: Gen 32:3, Gen 32:4; Deut. 2:4-25, Deu 23:7; Oba 1:10-12; Mal 1:2
befallen us: Heb. found us, Exo 18:8
Carl Friedrich Keil and Franz Delitzsch
20:14
Message of the Israelites to the King of Edom. - As Israel was about to start from Kadesh upon its march to Canaan, but wished to enter it from the east across the Jordan, and not from the south, where the steep and lofty mountain ranges presented obstacles which would have been difficult to overcome, if not quite insuperable, Moses sent messengers from Kadesh to the king of Edom, to solicit from the kindred nation a friendly and unimpeded passage through their land. He reminded the king of the relationship of Israel, of their being brought down to Egypt, of the oppression they had endured there, and their deliverance out of the land, and promised him that they would not pass through fields and vineyards, nor drink the water of their wells, but keep to the king's way, without turning to the right hand or the left, and thus would do no injury whatever to the land (Num 20:14-16).
(Note: We learn from Judg 11:17, that Israel sent messengers from Kadesh to the king of Moab also, and with a similar commission, and that he also refused to grant the request for an unimpeded passage through his land. This message is passed over in silence here, because the refusal of the Moabites had no influence upon the further progress of the Israelites. "For if they could not pass through Edom, the permission of the Moabites would not help them at all. It was only eventualiter that they sought this permission." - Hengstenberg, Diss.)
By the "angel" who led Israel out of Egypt we are naturally to understand not the pillar of cloud and fire (Knobel), but the angel of the Lord, the visible revealer of the invisible God, whom the messengers describe indefinitely as "an angel," when addressing the Edomites. Kadesh is represented in Num 20:16 as a city on the border of the Edomitish territory. The reference is to Kadesh-Barnea (Num 32:8; Num 34:4; Deut 1:2, Deut 1:19; Deut 2:14; Deut 9:23; Josh 10:41; Josh 14:6-7; Josh 15:3). This city was no doubt situated quite in the neighbourhood of Ain Kudes, the well of Kadesh, discovered by Rowland. This well was called En-mishpat, the fountain of judgment, in Abraham's time (Gen 14:7); and the name Kadesh occurs first of all on the first arrival of the Israelites in that region, in the account of the events which took place there, as being the central point of the place of encampment, the "desert of Paran," or "desert of Zin" (cf. Num 13:26 with Num 13:21, and Num 12:16). And even on the second arrival of the congregation in that locality, it is not mentioned till after the desert of Zin (Num 20:1); whilst the full name Kadesh-Barnea is used by Moses for the first time in Num 32:8, when reminding the people of those mournful occurrences in Kadesh in Num 13 and 14. The conjecture is therefore a very natural one, that the place in question received the name of Kadesh first of all from that tragical occurrence (Num 14), or possibly from the murmuring of the congregation on account of the want of water, which led Moses and Aaron to sin, so that the Lord sanctified (יקדּשׁ) Himself upon them by a judgment, because they had not sanctified Him before the children of Israel (Num 20:12 and Num 20:13); that Barnea was the older or original name of the town, which was situated in the neighbourhood of the "water of strife," and that this name was afterwards united with Kadesh, and formed into a composite noun. If this conjecture is a correct one, the name Kadesh is used proleptically, not only in Gen 14:7, as a more precise definition of En-Mishpat, but also in Gen 16:14; Gen 20:1; and Num 13:26, and Num 20:1; and there is no lack of analogies for this. It is in this too that we are probably to seek for an explanation of the fact, that in the list of stations in Num 33 the name Kadesh does not occur in connection with the first arrival of the congregation in the desert of Zin, but only in connection with their second arrival (v. 36), and that the place of encampment on their first arrival is called Rithmah, and not Barnea, because the headquarters of the camp were in the Wady Retemath, not at the town of Barnea, which was farther on in the desert of Zin. The expression "town of the end of thy territory" is not to be understood as signifying that the town belonged to the Edomites, but simply affirms that it was situated on the border of the Edomitish territory. The supposition that Barnea was an Edomitish town is opposed by the circumstance that, in Num 34:4, and Josh 15:3, it is reckoned as part of the land of Canaan; that in Josh 10:41 it is mentioned as the southernmost town, where Joshua smote the Canaanites and conquered their land; and lastly, that in Josh 15:23 it is probably classed among the towns allotted to the tribe of Judah, from which it seems to follow that it must have belonged to the Amorites. "The end of the territory" of the king of Edom is to be distinguished from "the territory of the land of Edom" in Num 20:23. The land of Edom extended westwards only as far as the Arabah, the low-lying plain, which runs from the southern point of the Dead Sea to the head of the Elanitic Gulf. At that time, however, the Edomites had spread out beyond the Arabah, and taken possession of a portion of the desert of Paran belonging to the peninsula of Sinai, which was bounded on the north by the desert of Zin (see at Num 34:3). By their not drinking of the water of the wells (Num 20:17), we are to understand, according to Num 20:19, their not making use of the wells of the Edomites either by violence or without compensation. The "king's way" is the public high road, which was probably made at the cost of the state, and kept up for the king and his armies to travel upon, and is synonymous with the "sultan-road" (Derb es Sultan) or "emperor road," as the open, broad, old military roads are still called in the East (cf. Robinson, Pal. ii. 340; Seetzen, i. pp. 61, 132, ii. pp. 336, etc.).
This military road led, no doubt, as Leake has conjectured (Burckhardt, Syr. pp. 21, 22), through the broad Wady el Ghuweir, which not only forms a direct and easy passage to the level country through the very steep mountains that fall down into the Arabah, but also a convenient road through the land of Edom (Robinson, ii. pp. 552, 583, 610), and is celebrated for its splendid meadows, which are traceable to its many springs (Burckhardt, pp. 688, 689); for the broad Wady Murreh runs from the northern border of the mountain-land of Azazimeh, not only as far as the mountain of Moddera (Madurah), where it is divided, but in its southern half as far as the Arabah. This is very likely the "great route through broad wadys," which the Bedouins who accompanied Rowland assured him "was very good, and led direct to Mount Hor, but with which no European traveller was acquainted" (Ritter's Erdk. xiv. p. 1088). It probably opens into the Arabah at the Wady el Weibeh, opposite to the Wady Ghuweir.
Geneva 1599
20:14 And Moses sent messengers from Kadesh unto the king of (i) Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us:
(i) Because Jacob or Israel was Esau's brother, who was called Edom.
John Gill
20:14 And Moses sent messengers from Kadesh unto the king of Edom,.... This country was sometimes governed by kings, and sometimes by "dukes", see Gen 36:14. At the time of the passage of the Israelites through the Red sea, we read of the dukes of Edom, Ex 15:15, and here, thirty nine years after, of a king of Edom, but who he was is not certain. Bishop Usher takes him to be the same with Hadar, the last of the race of kings mentioned in Gen 36:39, to him Moses sent messengers with a request, which follows after a preamble to it; who were the messengers is not said; the place from whence they were sent is Kadesh, a city on the borders of the land of Edom; but not Kadeshbarnea, Aben Ezra says, though some are of opinion it is the same, see Num 20:1,
thus saith thy brother Israel; the Israelites and Edomites springing from two men, Jacob and Esau, who were twin brothers, and is observed to ingratiate themselves to the Edomites, and gain their request, pleading relation to them:
thou knowest all the travail that hath befallen us; what an uncomfortable condition they had been in for many years, which was well known to Edom, a neighbouring country, as is reasonable to suppose; since the fame of the children of Israel coming out of Egypt, passing through the Red sea, and being so long in the wilderness, was spread everywhere; this was said to move their pity.
John Wesley
20:14 All the travel - All the wanderings and afflictions of our parents and of us their children, which doubtless have come to thine ears.
Robert Jamieson, A. R. Fausset and David Brown
20:14 Moses sent messengers . . . to the king of Edom--The encampment at Kadesh was on the confines of the Edomite territory, through which the Israelites would have had an easy passage across the Arabah by Wady-el-Ghuweir, so that they could have continued their course around Moab, and approached Palestine from the east [ROBERTS]. The Edomites, being the descendants of Esau and tracing their line of descent from Abraham as their common stock, were recognized by the Israelites as brethren, and a very brotherly message was sent to them.
20:1520:15: եւ ո՜րպէս իջին հարքն մեր յԵգիպտոս. եւ պանդխտեցաք յԵգիպտոս աւուրս բազումս, եւ չարչարեցին զմեզ Եգիպտացիքն, եւ զհարսն մեր,
15 թէ ինչպէս մեր հայրերը գնացին Եգիպտոս, ուր պանդուխտ էինք երկար ժամանակ, թէ եգիպտացիները ինչքան չարչարեցին մեզ ու մեր հայրերին:
15 Ի՛նչպէս մեր հայրերը Եգիպտոս իջան եւ բնակեցանք Եգիպտոսի մէջ երկար ատեն եւ Եգիպտացիները չարչարեցին մեզ ու մեր հայրերը։
եւ ո՛րպէս իջին հարքն մեր յԵգիպտոս, եւ պանդխտեցաք յԵգիպտոս աւուրս բազումս. եւ չարչարեցին զմեզ Եգիպտացիքն եւ զհարսն մեր:

20:15: եւ ո՜րպէս իջին հարքն մեր յԵգիպտոս. եւ պանդխտեցաք յԵգիպտոս աւուրս բազումս, եւ չարչարեցին զմեզ Եգիպտացիքն, եւ զհարսն մեր,
15 թէ ինչպէս մեր հայրերը գնացին Եգիպտոս, ուր պանդուխտ էինք երկար ժամանակ, թէ եգիպտացիները ինչքան չարչարեցին մեզ ու մեր հայրերին:
15 Ի՛նչպէս մեր հայրերը Եգիպտոս իջան եւ բնակեցանք Եգիպտոսի մէջ երկար ատեն եւ Եգիպտացիները չարչարեցին մեզ ու մեր հայրերը։
zohrab-1805▾ eastern-1994▾ western am▾
20:1515: отцы наши перешли в Египет, и мы жили в Египте много времени, и худо поступали Египтяне с нами и отцами нашими;
20:15 καὶ και and; even κατέβησαν καταβαινω step down; descend οἱ ο the πατέρες πατηρ father ἡμῶν ημων our εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even παρῳκήσαμεν παροικεω reside ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἡμέρας ημερα day πλείους πλειων more; majority καὶ και and; even ἐκάκωσαν κακοω do bad; turn bad ἡμᾶς ημας us οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian καὶ και and; even τοὺς ο the πατέρας πατηρ father ἡμῶν ημων our
20:15 וַ wa וְ and יֵּרְד֤וּ yyērᵊḏˈû ירד descend אֲבֹתֵ֨ינוּ֙ ʔᵃvōṯˈênû אָב father מִצְרַ֔יְמָה miṣrˈaymā מִצְרַיִם Egypt וַ wa וְ and נֵּ֥שֶׁב nnˌēšev ישׁב sit בְּ bᵊ בְּ in מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt יָמִ֣ים yāmˈîm יֹום day רַבִּ֑ים rabbˈîm רַב much וַ wa וְ and יָּרֵ֥עוּ yyārˌēʕû רעע be evil לָ֛נוּ lˈānû לְ to מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וְ wᵊ וְ and לַ la לְ to אֲבֹתֵֽינוּ׃ ʔᵃvōṯˈênû אָב father
20:15. quomodo descenderint patres nostri in Aegyptum et habitaverimus ibi multo tempore adflixerintque nos Aegyptii et patres nostrosIn what manner our fathers went down into Egypt, and there we dwelt a long time, and the Egyptians afflicted us and our fathers.
15. how our fathers went down into Egypt, and we dwelt in Egypt a long time; and the Egyptians evil entreated us, and our fathers:
How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers:

15: отцы наши перешли в Египет, и мы жили в Египте много времени, и худо поступали Египтяне с нами и отцами нашими;
20:15
καὶ και and; even
κατέβησαν καταβαινω step down; descend
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
παρῳκήσαμεν παροικεω reside
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἡμέρας ημερα day
πλείους πλειων more; majority
καὶ και and; even
ἐκάκωσαν κακοω do bad; turn bad
ἡμᾶς ημας us
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
καὶ και and; even
τοὺς ο the
πατέρας πατηρ father
ἡμῶν ημων our
20:15
וַ wa וְ and
יֵּרְד֤וּ yyērᵊḏˈû ירד descend
אֲבֹתֵ֨ינוּ֙ ʔᵃvōṯˈênû אָב father
מִצְרַ֔יְמָה miṣrˈaymā מִצְרַיִם Egypt
וַ wa וְ and
נֵּ֥שֶׁב nnˌēšev ישׁב sit
בְּ bᵊ בְּ in
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
יָמִ֣ים yāmˈîm יֹום day
רַבִּ֑ים rabbˈîm רַב much
וַ wa וְ and
יָּרֵ֥עוּ yyārˌēʕû רעע be evil
לָ֛נוּ lˈānû לְ to
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וְ wᵊ וְ and
לַ la לְ to
אֲבֹתֵֽינוּ׃ ʔᵃvōṯˈênû אָב father
20:15. quomodo descenderint patres nostri in Aegyptum et habitaverimus ibi multo tempore adflixerintque nos Aegyptii et patres nostros
In what manner our fathers went down into Egypt, and there we dwelt a long time, and the Egyptians afflicted us and our fathers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: our fathers: Gen 46:6; Act 7:15
dwelt: Gen 15:13; Exo 12:40
vexed us: Num 11:5, Num 16:13; Exo 1:11-14, Exo 1:16, Exo 1:22, Exo 5:14; Deu 26:6; Act 7:19
John Gill
20:15 How our fathers went down into Egypt,.... Jacob and his twelve sons, with their children:
and we have dwelt in Egypt a long time; even the space of four hundred and thirty years, Ex 12:40.
and the Egyptians vexed us and our fathers; used them ill, brought them into bondage, and made their lives bitter, laid heavy tasks and burdens upon them, as well as slew their male children, see Ex 1:7.
20:1620:16: եւ բողոքեցա՛ք առ Տէր. եւ լուա՛ւ Տէր ձայնի մերում, եւ առաքեալ հրեշտակ եհա՛ն զմեզ յԵգիպտոսէ. եւ արդ՝ ե՛մք մեք ՚ի Կադէ՛ս քաղաքի, ՚ի կողմն մի ՚ի սահմանաց քոց[1391]։ [1391] Այլք. ՚Ի կողմն մի սահմանաց քոց։
16 Մենք բողոք բարձրացրինք Տիրոջ առջեւ, նա լսեց մեր ձայնը եւ հրեշտակ ուղարկելով՝ մեզ հանեց Եգիպտոսից: Եւ հիմա մենք Կադէս քաղաքում ենք, քո երկրի սահմանների մօտ:
16 Եւ երբ մենք Տէրոջը աղաղակեցինք, լսեց մեր ձայնը եւ հրեշտակ մը ղրկեց ու մեզ Եգիպտոսէն հանեց եւ ահա մենք քու սահմանիդ ծայրի Կադէս քաղաքին մէջ ենք.
Եւ բողոքեցաք առ Տէր, եւ լուաւ Տէր ձայնի մերում. եւ առաքեալ հրեշտակ` եհան զմեզ յԵգիպտոսէ. եւ արդ եմք մեք ի Կադէս քաղաքի, ի կողմն մի սահմանաց քոց:

20:16: եւ բողոքեցա՛ք առ Տէր. եւ լուա՛ւ Տէր ձայնի մերում, եւ առաքեալ հրեշտակ եհա՛ն զմեզ յԵգիպտոսէ. եւ արդ՝ ե՛մք մեք ՚ի Կադէ՛ս քաղաքի, ՚ի կողմն մի ՚ի սահմանաց քոց[1391]։
[1391] Այլք. ՚Ի կողմն մի սահմանաց քոց։
16 Մենք բողոք բարձրացրինք Տիրոջ առջեւ, նա լսեց մեր ձայնը եւ հրեշտակ ուղարկելով՝ մեզ հանեց Եգիպտոսից: Եւ հիմա մենք Կադէս քաղաքում ենք, քո երկրի սահմանների մօտ:
16 Եւ երբ մենք Տէրոջը աղաղակեցինք, լսեց մեր ձայնը եւ հրեշտակ մը ղրկեց ու մեզ Եգիպտոսէն հանեց եւ ահա մենք քու սահմանիդ ծայրի Կադէս քաղաքին մէջ ենք.
zohrab-1805▾ eastern-1994▾ western am▾
20:1616: и воззвали мы к Господу, и услышал Он голос наш, и послал Ангела, и вывел нас из Египта; и вот, мы в Кадесе, городе у самого предела твоего;
20:16 καὶ και and; even ἀνεβοήσαμεν αναβοαω scream out πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even εἰσήκουσεν εισακουω heed; listen to κύριος κυριος lord; master τῆς ο the φωνῆς φωνη voice; sound ἡμῶν ημων our καὶ και and; even ἀποστείλας αποστελλω send off / away ἄγγελον αγγελος messenger ἐξήγαγεν εξαγω lead out; bring out ἡμᾶς ημας us ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even νῦν νυν now; present ἐσμεν ειμι be ἐν εν in Καδης καδης city ἐκ εκ from; out of μέρους μερος part; in particular τῶν ο the ὁρίων οριον frontier σου σου of you; your
20:16 וַ wa וְ and נִּצְעַ֤ק nniṣʕˈaq צעק cry אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear קֹלֵ֔נוּ qōlˈēnû קֹול sound וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send מַלְאָ֔ךְ malʔˈāḵ מַלְאָךְ messenger וַ wa וְ and יֹּצִאֵ֖נוּ yyōṣiʔˌēnû יצא go out מִ mi מִן from מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we בְ vᵊ בְּ in קָדֵ֔שׁ qāḏˈēš קָדֵשׁ Kadesh עִ֖יר ʕˌîr עִיר town קְצֵ֥ה qᵊṣˌē קָצֶה end גְבוּלֶֽךָ׃ ḡᵊvûlˈeḵā גְּבוּל boundary
20:16. et quomodo clamaverimus ad Dominum et exaudierit nos miseritque angelum qui eduxerit nos de Aegypto ecce in urbe Cades quae est in extremis finibus tuis positiAnd how we cried to the Lord, and he heard us, and sent an angel, who hath brought us out of Egypt. Lo, we are now in the city of Cades, which is in the uttermost of thy borders,
16. and when we cried unto the LORD, he heard our voice, and sent an angel, and brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border:
And when we cried unto the LORD, he heard our voice, and sent an angel, and hath brought us forth out of Egypt: and, behold, we [are] in Kadesh, a city in the uttermost of thy border:

16: и воззвали мы к Господу, и услышал Он голос наш, и послал Ангела, и вывел нас из Египта; и вот, мы в Кадесе, городе у самого предела твоего;
20:16
καὶ και and; even
ἀνεβοήσαμεν αναβοαω scream out
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
εἰσήκουσεν εισακουω heed; listen to
κύριος κυριος lord; master
τῆς ο the
φωνῆς φωνη voice; sound
ἡμῶν ημων our
καὶ και and; even
ἀποστείλας αποστελλω send off / away
ἄγγελον αγγελος messenger
ἐξήγαγεν εξαγω lead out; bring out
ἡμᾶς ημας us
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
νῦν νυν now; present
ἐσμεν ειμι be
ἐν εν in
Καδης καδης city
ἐκ εκ from; out of
μέρους μερος part; in particular
τῶν ο the
ὁρίων οριον frontier
σου σου of you; your
20:16
וַ wa וְ and
נִּצְעַ֤ק nniṣʕˈaq צעק cry
אֶל־ ʔel- אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
קֹלֵ֔נוּ qōlˈēnû קֹול sound
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
מַלְאָ֔ךְ malʔˈāḵ מַלְאָךְ messenger
וַ wa וְ and
יֹּצִאֵ֖נוּ yyōṣiʔˌēnû יצא go out
מִ mi מִן from
מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
בְ vᵊ בְּ in
קָדֵ֔שׁ qāḏˈēš קָדֵשׁ Kadesh
עִ֖יר ʕˌîr עִיר town
קְצֵ֥ה qᵊṣˌē קָצֶה end
גְבוּלֶֽךָ׃ ḡᵊvûlˈeḵā גְּבוּל boundary
20:16. et quomodo clamaverimus ad Dominum et exaudierit nos miseritque angelum qui eduxerit nos de Aegypto ecce in urbe Cades quae est in extremis finibus tuis positi
And how we cried to the Lord, and he heard us, and sent an angel, who hath brought us out of Egypt. Lo, we are now in the city of Cades, which is in the uttermost of thy borders,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:16: An angel - See Gen 12:7, note; Exo 3:2, note. The term is to be understood as importing generally the supernatural guidance under which Israel was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: we cried: Exo 2:23, Exo 2:24, Exo 3:7-9, Exo 6:5, Exo 14:10
sent an: Exo 3:2-6, Exo 14:19, Exo 23:20, Exo 33:2
John Gill
20:16 And when we cried unto the Lord,.... By reason of their bondage, and to be delivered from it, Ex 2:24,
he heard our voice; their prayer to him, as the Targum of Jonathan, for help and deliverance, Ex 2:24,
and sent an angel, and hath brought us forth out of Egypt; one of the ministering angels, as the same Targum, and so Aben Ezra; though he observes that some interpret it of Moses, as do Jarchi, Ben Gersom, and Ben Melech, which is not likely; since Moses is the person that sent this message to the king of Edom, who would not easily understand it of him, if so he meant; nor would the mention of it be of any consequence and avail with him; whereas to understand it of some divine and heavenly agent, sent by the Lord on so important an affair, might make it the more remarkable, and to be regarded by him: and indeed no other is meant than the Angel of God's presence, who appeared to Moses in the bush, and sent him to Pharaoh to demand the dismission of the children of Israel; and who, by him, wrought the wonders in Egypt, and brought Israel from thence, and went before them in a pillar of cloud and fire:
and, behold, we are in Kadesh, a city in the uttermost of thy border; not that they were properly in the city, but near it, for they dwelt in tents in the wilderness; nor would that, or anyone city, hold so large a number as they consisted of.
John Wesley
20:16 An Angel - The Angel of the Covenant, who first appeared to Moses in the bush, and afterward in the cloudy pillar, who conducted Moses and the people out of Egypt, and through the wilderness. For though Moses may be called an angel or messenger yet it is not probable that he is meant, partly because Moses was the person that sent this message; and partly because another angel above Moses conducted them, and the mention hereof to the Edomites, was likely to give more authority to their present message. In Kadesh - Near, the particle in being so often used.
20:1720:17: Եւ արդ՝ անցցո՛ւք ընդ երկիրս քո. եւ ո՛չ անցցուք ընդ անդս քո, եւ ո՛չ ընդ այգիս քո, եւ ո՛չ արբցուք ջուր ՚ի ջրհորոց քոց. ճանապարհ զարքունի՛ գնասցուք. ո՛չ խոտորեսցուք յաջ կամ յահեակ, մինչեւ անցցո՛ւք ըստ սահմանս քո։
17 Արդ, պիտի անցնենք քո երկրով: Մենք ո՛չ քո դաշտերով կ’անցնենք, ո՛չ քո այգիներով, ո՛չ իսկ ջուր կը խմենք քո ջրհորներից: Արքունի ճանապարհներով կը գնանք, աջ կամ ձախ չենք շեղուի, մինչեւ որ դուրս գանք քո սահմաններից”»:
17 Արտօնէ, որ անցնինք քու երկրէդ. արտերէն ու այգիներէն պիտի չանցնինք եւ հորերէն ջուր պիտի չխմենք. արքունական ճամբայէն պիտի երթանք, աջ կամ ձախ կողմը պիտի չխոտորինք՝ մինչեւ որ քու սահմանէդ անցնինք»։
եւ արդ անցցուք ընդ երկիր քո. եւ ոչ անցցուք ընդ անդս [312]քո, եւ ոչ ընդ այգիս [313]քո, եւ ոչ արբցուք ջուր ի ջրհորոց [314]քոց. ճանապարհ զարքունի գնասցուք, ոչ խոտորեսցուք յաջ կամ յահեակ, մինչեւ անցցուք ըստ սահմանս քո:

20:17: Եւ արդ՝ անցցո՛ւք ընդ երկիրս քո. եւ ո՛չ անցցուք ընդ անդս քո, եւ ո՛չ ընդ այգիս քո, եւ ո՛չ արբցուք ջուր ՚ի ջրհորոց քոց. ճանապարհ զարքունի՛ գնասցուք. ո՛չ խոտորեսցուք յաջ կամ յահեակ, մինչեւ անցցո՛ւք ըստ սահմանս քո։
17 Արդ, պիտի անցնենք քո երկրով: Մենք ո՛չ քո դաշտերով կ’անցնենք, ո՛չ քո այգիներով, ո՛չ իսկ ջուր կը խմենք քո ջրհորներից: Արքունի ճանապարհներով կը գնանք, աջ կամ ձախ չենք շեղուի, մինչեւ որ դուրս գանք քո սահմաններից”»:
17 Արտօնէ, որ անցնինք քու երկրէդ. արտերէն ու այգիներէն պիտի չանցնինք եւ հորերէն ջուր պիտի չխմենք. արքունական ճամբայէն պիտի երթանք, աջ կամ ձախ կողմը պիտի չխոտորինք՝ մինչեւ որ քու սահմանէդ անցնինք»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1717: позволь нам пройти землею твоею: мы не пойдем по полям и по виноградникам и не будем пить воды из колодезей [твоих]; но пойдем дорогою царскою, не своротим ни направо ни налево, доколе не перейдем пределов твоих.
20:17 παρελευσόμεθα παρερχομαι pass; transgress διὰ δια through; because of τῆς ο the γῆς γη earth; land σου σου of you; your οὐ ου not διελευσόμεθα διερχομαι pass through; spread δι᾿ δια through; because of ἀγρῶν αγρος field οὐδὲ ουδε not even; neither δι᾿ δια through; because of ἀμπελώνων αμπελων vineyard οὐδὲ ουδε not even; neither πιόμεθα πινω drink ὕδωρ υδωρ water ἐκ εκ from; out of λάκκου λακκος of you; your ὁδῷ οδος way; journey βασιλικῇ βασιλικος regal; royal πορευσόμεθα πορευομαι travel; go οὐκ ου not ἐκκλινοῦμεν εκκλινω deviate; avoid δεξιὰ δεξιος right οὐδὲ ουδε not even; neither εὐώνυμα ευωνυμος well-named; southerly ἕως εως till; until ἂν αν perhaps; ever παρέλθωμεν παρερχομαι pass; transgress τὰ ο the ὅριά οριον frontier σου σου of you; your
20:17 נַעְבְּרָה־ naʕbᵊrā- עבר pass נָּ֣א nnˈā נָא yeah בְ vᵊ בְּ in אַרְצֶ֗ךָ ʔarṣˈeḵā אֶרֶץ earth לֹ֤א lˈō לֹא not נַעֲבֹר֙ naʕᵃvˌōr עבר pass בְּ bᵊ בְּ in שָׂדֶ֣ה śāḏˈeh שָׂדֶה open field וּ û וְ and בְ vᵊ בְּ in כֶ֔רֶם ḵˈerem כֶּרֶם vineyard וְ wᵊ וְ and לֹ֥א lˌō לֹא not נִשְׁתֶּ֖ה ništˌeh שׁתה drink מֵ֣י mˈê מַיִם water בְאֵ֑ר vᵊʔˈēr בְּאֵר well דֶּ֧רֶךְ dˈereḵ דֶּרֶךְ way הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king נֵלֵ֗ךְ nēlˈēḵ הלך walk לֹ֤א lˈō לֹא not נִטֶּה֙ niṭṭˌeh נטה extend יָמִ֣ין yāmˈîn יָמִין right-hand side וּ û וְ and שְׂמֹ֔אול śᵊmˈôl שְׂמֹאל lefthand side עַ֥ד ʕˌaḏ עַד unto אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] נַעֲבֹ֖ר naʕᵃvˌōr עבר pass גְּבוּלֶֽךָ׃ gᵊvûlˈeḵā גְּבוּל boundary
20:17. obsecramus ut nobis transire liceat per terram tuam non ibimus per agros nec per vineas non bibemus aquas de puteis tuis sed gradiemur via publica nec ad dextram nec ad sinistram declinantes donec transeamus terminos tuosAnd we beseech thee that we may have leave to pass through thy country. We will not go through the fields, nor through the vineyards, we will not drink the waters of thy wells, but we will go by the common highway, neither turning aside to the right hand, nor to the left, till we are past thy borders.
17. let us pass, I pray thee, through thy land: we will not pass through field or through vineyard, neither will we drink of the water of the wells: we will go along the king’s way, we will not turn aside to the right hand nor to the left, until we have passed thy border.
Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink [of] the water of the wells: we will go by the king' s [high] way, we will not turn to the right hand nor to the left, until we have passed thy borders:

17: позволь нам пройти землею твоею: мы не пойдем по полям и по виноградникам и не будем пить воды из колодезей [твоих]; но пойдем дорогою царскою, не своротим ни направо ни налево, доколе не перейдем пределов твоих.
20:17
παρελευσόμεθα παρερχομαι pass; transgress
διὰ δια through; because of
τῆς ο the
γῆς γη earth; land
σου σου of you; your
οὐ ου not
διελευσόμεθα διερχομαι pass through; spread
δι᾿ δια through; because of
ἀγρῶν αγρος field
οὐδὲ ουδε not even; neither
δι᾿ δια through; because of
ἀμπελώνων αμπελων vineyard
οὐδὲ ουδε not even; neither
πιόμεθα πινω drink
ὕδωρ υδωρ water
ἐκ εκ from; out of
λάκκου λακκος of you; your
ὁδῷ οδος way; journey
βασιλικῇ βασιλικος regal; royal
πορευσόμεθα πορευομαι travel; go
οὐκ ου not
ἐκκλινοῦμεν εκκλινω deviate; avoid
δεξιὰ δεξιος right
οὐδὲ ουδε not even; neither
εὐώνυμα ευωνυμος well-named; southerly
ἕως εως till; until
ἂν αν perhaps; ever
παρέλθωμεν παρερχομαι pass; transgress
τὰ ο the
ὅριά οριον frontier
σου σου of you; your
20:17
נַעְבְּרָה־ naʕbᵊrā- עבר pass
נָּ֣א nnˈā נָא yeah
בְ vᵊ בְּ in
אַרְצֶ֗ךָ ʔarṣˈeḵā אֶרֶץ earth
לֹ֤א lˈō לֹא not
נַעֲבֹר֙ naʕᵃvˌōr עבר pass
בְּ bᵊ בְּ in
שָׂדֶ֣ה śāḏˈeh שָׂדֶה open field
וּ û וְ and
בְ vᵊ בְּ in
כֶ֔רֶם ḵˈerem כֶּרֶם vineyard
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נִשְׁתֶּ֖ה ništˌeh שׁתה drink
מֵ֣י mˈê מַיִם water
בְאֵ֑ר vᵊʔˈēr בְּאֵר well
דֶּ֧רֶךְ dˈereḵ דֶּרֶךְ way
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
נֵלֵ֗ךְ nēlˈēḵ הלך walk
לֹ֤א lˈō לֹא not
נִטֶּה֙ niṭṭˌeh נטה extend
יָמִ֣ין yāmˈîn יָמִין right-hand side
וּ û וְ and
שְׂמֹ֔אול śᵊmˈôl שְׂמֹאל lefthand side
עַ֥ד ʕˌaḏ עַד unto
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
נַעֲבֹ֖ר naʕᵃvˌōr עבר pass
גְּבוּלֶֽךָ׃ gᵊvûlˈeḵā גְּבוּל boundary
20:17. obsecramus ut nobis transire liceat per terram tuam non ibimus per agros nec per vineas non bibemus aquas de puteis tuis sed gradiemur via publica nec ad dextram nec ad sinistram declinantes donec transeamus terminos tuos
And we beseech thee that we may have leave to pass through thy country. We will not go through the fields, nor through the vineyards, we will not drink the waters of thy wells, but we will go by the common highway, neither turning aside to the right hand, nor to the left, till we are past thy borders.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
20:17: We will go by the king's high-way - This is the first time this phrase occurs; it appears to have been a public road made by the king's authority at the expense of the state.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: Num 21:1, Num 21:22-24; Deu 2:1-4, Deu 2:27, Deu 2:29
John Gill
20:17 Let us pass, I pray thee, through thy country,.... That being the nearest and shortest way to the land of Canaan, from the place where they now were:
we will not pass through the fields, or through the vineyards; to harm them, and injure any man in his private property, by gathering the fruit of them, if the season of the year for it, or by trampling them down:
neither will we drink of the water of the wells; which private persons had dug, for the watering of their fields and vineyards, and for other uses, at least without paying for it; or only of the waters of the rivers, common to all passengers; from hence it appears, that the country of Edom was not then such a barren country as in later times, and as travellers (c) now report it is; See Gill on Mal 1:3.
we will go by the king's highway; not the way in which the king used to walk, or which he should order them to walk in, as Aben Ezra; but the public roads, common to all his subjects, and travellers to walk in by his allowance; and such roads are now called by us the king's highway:
we will not turn to the right hand, or to the left; to do any injury to any person's property, but go straight forward:
until we have passed thy borders; from one to another, and got quite through the country.
(c) See Shaw's Travels, 4. 438. Ed. 2.
John Wesley
20:17 The wells - Or, pits, which any of you have digged for your private use, not without paying for it, Num 20:19, but only of the waters of common rivers, which are free to all passengers. No man's property ought to be invaded, under colour of religion. Dominion is founded in providence, not in Grace.
Robert Jamieson, A. R. Fausset and David Brown
20:17 we will go by the king's highway--probably Wady-el-Ghuweir [ROBERTS], through which ran one of the great lines of road, constructed for commercial caravans, as well as for the progress of armies. The engineering necessary for carrying them over marshes or mountains, and the care requisite for protecting them from the shifting sands, led to their being under the special care of the state. Hence the expression, "the king's highway," which is of great antiquity.
20:1820:18: Եւ ասէ ցնա Եդոմէ. Մի՛ անցցես ընդ իս. ապա թէ ոչ՝ պատերազմա՛ւ ելից ընդդէմ քո[1392]։ [1392] Ոմանք. Եւ ասէ ցնա Եդոմ. Մի՛ անցանիցես ընդ իս։
18 Եդոմացիների արքան նրանց ասաց. «Իմ երկրով չանցնէք, ապա թէ ոչ պատերազմի կ’ելնեմ ձեր դէմ»:
18 Բայց Եդովմ ըսաւ անոր. «Իմ երկրէս* մի՛ անցնիր, ապա թէ ոչ՝ սրով քու դէմդ կ’ելլեմ»։
Եւ ասէ ցնա Եդովմ. Մի՛ անցցես ընդ իս, ապա թէ ոչ` [315]պատերազմաւ ելից ընդդէմ քո:

20:18: Եւ ասէ ցնա Եդոմէ. Մի՛ անցցես ընդ իս. ապա թէ ոչ՝ պատերազմա՛ւ ելից ընդդէմ քո[1392]։
[1392] Ոմանք. Եւ ասէ ցնա Եդոմ. Մի՛ անցանիցես ընդ իս։
18 Եդոմացիների արքան նրանց ասաց. «Իմ երկրով չանցնէք, ապա թէ ոչ պատերազմի կ’ելնեմ ձեր դէմ»:
18 Բայց Եդովմ ըսաւ անոր. «Իմ երկրէս* մի՛ անցնիր, ապա թէ ոչ՝ սրով քու դէմդ կ’ելլեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1818: Но Едом сказал ему: не проходи через меня, иначе я с мечом выступлю против тебя.
20:18 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Εδωμ εδωμ not διελεύσῃ διερχομαι pass through; spread δι᾿ δια through; because of ἐμοῦ εμου my εἰ ει if; whether δὲ δε though; while μή μη not ἐν εν in πολέμῳ πολεμος battle ἐξελεύσομαι εξερχομαι come out; go out εἰς εις into; for συνάντησίν συναντησις meeting σοι σοι you
20:18 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom לֹ֥א lˌō לֹא not תַעֲבֹ֖ר ṯaʕᵃvˌōr עבר pass בִּ֑י bˈî בְּ in פֶּן־ pen- פֶּן lest בַּ ba בְּ in † הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger אֵצֵ֥א ʔēṣˌē יצא go out לִ li לְ to קְרָאתֶֽךָ׃ qᵊrāṯˈeḵā קרא encounter
20:18. cui respondit Edom non transibis per me alioquin armatus occurram tibiAnd Edom answered them: Thou shalt not pass by me: if thou dost I will come out armed against thee.
18. And Edom said unto him, Thou shalt not pass through me, lest I come out with the sword against thee.
And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword:

18: Но Едом сказал ему: не проходи через меня, иначе я с мечом выступлю против тебя.
20:18
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Εδωμ εδωμ not
διελεύσῃ διερχομαι pass through; spread
δι᾿ δια through; because of
ἐμοῦ εμου my
εἰ ει if; whether
δὲ δε though; while
μή μη not
ἐν εν in
πολέμῳ πολεμος battle
ἐξελεύσομαι εξερχομαι come out; go out
εἰς εις into; for
συνάντησίν συναντησις meeting
σοι σοι you
20:18
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
לֹ֥א lˌō לֹא not
תַעֲבֹ֖ר ṯaʕᵃvˌōr עבר pass
בִּ֑י bˈî בְּ in
פֶּן־ pen- פֶּן lest
בַּ ba בְּ in
הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
אֵצֵ֥א ʔēṣˌē יצא go out
לִ li לְ to
קְרָאתֶֽךָ׃ qᵊrāṯˈeḵā קרא encounter
20:18. cui respondit Edom non transibis per me alioquin armatus occurram tibi
And Edom answered them: Thou shalt not pass by me: if thou dost I will come out armed against thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
20:18
The Edomites refused the visit of the Israelites in a most unbrotherly manner, and threatened to come out against them with the sword, without paying the least attention to the repeated assurance of the Israelitish messengers, that they would only march upon the high road, and would pay for water for themselves and their cattle. אין־דּבר רק, lit., "it is nothing at all; I will go through with my feet:" i.e., we want no great thing; we will only make use of the high road.
John Gill
20:18 And Edom said unto him,.... The king of Edom replied to Israel, represented by the messengers sent in their name:
thou shall not pass by me; through my country:
lest I come out against thee with the sword; or with those that use the sword, as the Targums of Onkelos and Jonathan; that is, with an army of soldiers with their drawn swords in their hands, to slay them as enemies.
John Wesley
20:18 By me - Through my country: I will not suffer thee to do so: which was an act of policy, to secure themselves from so numerous an host.
20:1920:19: Եւ ասեն ցնա որդիքն Իսրայէլի. Առ լերա՛մբդ անցցուք. եւ եթէ արբցուք ՚ի ջրոյ քումմէ ե՛ս եւ խաշինք իմ, տացուք քեզ զգինս. արդ՝ ո՛չինչ են իրքդ, անցցուք առ լերամբդ[1393]։ [1393] Ոմանք. Եւ եթէ արբցուք ՚ի ջրհորոյ քումմէ...տացուք քեզ գինս։
19 Իսրայէլացիներն ասացին նրան. «Լերան մօտով կ’անցնենք: Եթէ մենք ու մեր հօտերը խմենք քո ջրից, քեզ դրա գինը կը տանք: Մենք շատ բան չենք պահանջում, թող անցնենք լերան մօտով»:
19 Իսրայէլի որդիները ըսին անոր. «Մենք մեծ ճամբայէն կ’անցնինք եւ եթէ մենք՝ ես ու իմ անասուններս քու ջուրէդ խմենք, անոր գինը կը հատուցանեմ։ Առանց ուրիշ բան մը ընելու իմ ոտքերովս կ’անցնիմ»։
Եւ ասեն ցնա որդիքն Իսրայելի. [316]Առ լերամբդ`` անցցուք. եւ եթէ արբցուք ի ջրոյ քումմէ ես եւ խաշինք իմ, տացուք քեզ զգինս. [317]արդ ոչինչ են իրքդ, անցցուք առ լերամբդ:

20:19: Եւ ասեն ցնա որդիքն Իսրայէլի. Առ լերա՛մբդ անցցուք. եւ եթէ արբցուք ՚ի ջրոյ քումմէ ե՛ս եւ խաշինք իմ, տացուք քեզ զգինս. արդ՝ ո՛չինչ են իրքդ, անցցուք առ լերամբդ[1393]։
[1393] Ոմանք. Եւ եթէ արբցուք ՚ի ջրհորոյ քումմէ...տացուք քեզ գինս։
19 Իսրայէլացիներն ասացին նրան. «Լերան մօտով կ’անցնենք: Եթէ մենք ու մեր հօտերը խմենք քո ջրից, քեզ դրա գինը կը տանք: Մենք շատ բան չենք պահանջում, թող անցնենք լերան մօտով»:
19 Իսրայէլի որդիները ըսին անոր. «Մենք մեծ ճամբայէն կ’անցնինք եւ եթէ մենք՝ ես ու իմ անասուններս քու ջուրէդ խմենք, անոր գինը կը հատուցանեմ։ Առանց ուրիշ բան մը ընելու իմ ոտքերովս կ’անցնիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1919: И сказали ему сыны Израилевы: мы пойдем большою дорогою, и если будем пить твою воду, я и скот мой, то буду платить за нее; только ногами моими пройду, что ничего не стоит.
20:19 καὶ και and; even λέγουσιν λεγω tell; declare αὐτῷ αυτος he; him οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel παρὰ παρα from; by τὸ ο the ὄρος ορος mountain; mount παρελευσόμεθα παρερχομαι pass; transgress ἐὰν εαν and if; unless δὲ δε though; while τοῦ ο the ὕδατός υδωρ water σου σου of you; your πίωμεν πινω drink ἐγώ εγω I τε τε both; and καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal δώσω διδωμι give; deposit τιμήν τιμη honor; value σοι σοι you ἀλλὰ αλλα but τὸ ο the πρᾶγμα πραγμα act; matter οὐδέν ουδεις no one; not one ἐστιν ειμι be παρὰ παρα from; by τὸ ο the ὄρος ορος mountain; mount παρελευσόμεθα παρερχομαι pass; transgress
20:19 וַ wa וְ and יֹּאמְר֨וּ yyōmᵊrˌû אמר say אֵלָ֥יו ʔēlˌāʸw אֶל to בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel בַּֽ bˈa בְּ in † הַ the מְסִלָּ֣ה mᵊsillˈā מְסִלָּה highway נַעֲלֶה֒ naʕᵃlˌeh עלה ascend וְ wᵊ וְ and אִם־ ʔim- אִם if מֵימֶ֤יךָ mêmˈeʸḵā מַיִם water נִשְׁתֶּה֙ ništˌeh שׁתה drink אֲנִ֣י ʔᵃnˈî אֲנִי i וּ û וְ and מִקְנַ֔י miqnˈay מִקְנֶה purchase וְ wᵊ וְ and נָתַתִּ֖י nāṯattˌî נתן give מִכְרָ֑ם miḵrˈām מֶכֶר price רַ֥ק rˌaq רַק only אֵין־ ʔên- אַיִן [NEG] דָּבָ֖ר dāvˌār דָּבָר word בְּ bᵊ בְּ in רַגְלַ֥י raḡlˌay רֶגֶל foot אֶֽעֱבֹֽרָה׃ ʔˈeʕᵉvˈōrā עבר pass
20:19. dixeruntque filii Israhel per tritam gradiemur viam et si biberimus aquas tuas nos et pecora nostra dabimus quod iustum est nulla erit in pretio difficultas tantum velociter transeamusAnd the children of Israel said: We will go by the beaten way: and if we and our cattle drink of thy waters, we will give thee what is just: there shall be no difficulty in the price, only let us pass speedily.
19. And the children of Israel said unto him, We will go up by the highway: and if we drink of thy water, I and my cattle, then will I give the price thereof: let me only, without any thing , pass through on my feet.
And the children of Israel said unto him, We will go by the high way: and if I and my cattle drink of thy water, then I will pay for it: I will only, without [doing] any thing [else], go through on my feet:

19: И сказали ему сыны Израилевы: мы пойдем большою дорогою, и если будем пить твою воду, я и скот мой, то буду платить за нее; только ногами моими пройду, что ничего не стоит.
20:19
καὶ και and; even
λέγουσιν λεγω tell; declare
αὐτῷ αυτος he; him
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
παρὰ παρα from; by
τὸ ο the
ὄρος ορος mountain; mount
παρελευσόμεθα παρερχομαι pass; transgress
ἐὰν εαν and if; unless
δὲ δε though; while
τοῦ ο the
ὕδατός υδωρ water
σου σου of you; your
πίωμεν πινω drink
ἐγώ εγω I
τε τε both; and
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
δώσω διδωμι give; deposit
τιμήν τιμη honor; value
σοι σοι you
ἀλλὰ αλλα but
τὸ ο the
πρᾶγμα πραγμα act; matter
οὐδέν ουδεις no one; not one
ἐστιν ειμι be
παρὰ παρα from; by
τὸ ο the
ὄρος ορος mountain; mount
παρελευσόμεθα παρερχομαι pass; transgress
20:19
וַ wa וְ and
יֹּאמְר֨וּ yyōmᵊrˌû אמר say
אֵלָ֥יו ʔēlˌāʸw אֶל to
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel
בַּֽ bˈa בְּ in
הַ the
מְסִלָּ֣ה mᵊsillˈā מְסִלָּה highway
נַעֲלֶה֒ naʕᵃlˌeh עלה ascend
וְ wᵊ וְ and
אִם־ ʔim- אִם if
מֵימֶ֤יךָ mêmˈeʸḵā מַיִם water
נִשְׁתֶּה֙ ništˌeh שׁתה drink
אֲנִ֣י ʔᵃnˈî אֲנִי i
וּ û וְ and
מִקְנַ֔י miqnˈay מִקְנֶה purchase
וְ wᵊ וְ and
נָתַתִּ֖י nāṯattˌî נתן give
מִכְרָ֑ם miḵrˈām מֶכֶר price
רַ֥ק rˌaq רַק only
אֵין־ ʔên- אַיִן [NEG]
דָּבָ֖ר dāvˌār דָּבָר word
בְּ bᵊ בְּ in
רַגְלַ֥י raḡlˌay רֶגֶל foot
אֶֽעֱבֹֽרָה׃ ʔˈeʕᵉvˈōrā עבר pass
20:19. dixeruntque filii Israhel per tritam gradiemur viam et si biberimus aquas tuas nos et pecora nostra dabimus quod iustum est nulla erit in pretio difficultas tantum velociter transeamus
And the children of Israel said: We will go by the beaten way: and if we and our cattle drink of thy waters, we will give thee what is just: there shall be no difficulty in the price, only let us pass speedily.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Имеется в виду, может быть, вторичное израильское посольство к идумеянам, с более подробными уверениями в безопасности для Едома испрашиваемого Израилем позволения.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:19: Deu 2:6, Deu 2:28
John Gill
20:19 And the children of Israel said unto him,.... The messengers sent by the children of Israel made answer to the king of Edom:
we will go by the highway; we desire no other favour but that of the public road; we propose not to go through any part of the country that is enclosed and cultivated, to do any damage to it:
if I and my cattle drink of thy water, then I will pay for it; as it was usual, and still is, to buy water in those countries near the Red sea, where it is scarce. We are told (d), that at Suess, a city on the extremity of the Red sea, there is no water nearer than six or seven hours journey towards the north east, which is brought from thence on camels; and a small vessel of it is sold for three or four medinas, and a larger vessel for eight or ten, according to the demand for it; a medina is an Egyptian piece of money, worth about three halfpence of our English money:
I will only (without doing anything else) go through on my feet; as fast as I can, without saying anything to the inhabitants to terrify and distress them, and without doing them any injury. Some render it, I will only go "with my footmen" (e); foot soldiers, an army on foot, as Israel were.
(d) See a Journal from Cairo to Mount Sinai, p. 10, 11. Ed. 2. (e) "cum meo exercitu pedestri"; so some in Fagius & Vatablus.
John Wesley
20:19 Said - That is, their messengers replied what here follows.
Robert Jamieson, A. R. Fausset and David Brown
20:19 if I and my cattle drink of thy water, then I will pay for it--From the scarcity of water in the warm climates of the East, the practice of levying a tax for the use of the wells is universal; and the jealousy of the natives, in guarding the collected treasures of rain, is often so great that water cannot be procured for money.
20:2020:20: Եւ նա ասէ. Ո՛չ անցցես ընդ իս։ Եւ ել Եդոմ ընդդէմ նոցա ծա՛նր ամբոխիւ եւ հզօ՛ր ձեռամբ։
20 Նա պատասխանեց. «Չանցնէք իմ երկրով»: Եւ եդոմացիները իսրայէլացիների դէմ ելան մեծ ու լաւ զինուած զօրքով:
20 Եւ անիկա ըսաւ. «Պիտի չանցնիս»։ Եւ Եդովմ մեծ բազմութիւնով ու հզօր ձեռքով անոնց դէմը ելաւ։
Եւ նա ասէ. Ոչ անցցես ընդ իս: Եւ ել Եդովմ ընդդէմ նոցա ծանր ամբոխիւ եւ հզօր ձեռամբ:

20:20: Եւ նա ասէ. Ո՛չ անցցես ընդ իս։ Եւ ել Եդոմ ընդդէմ նոցա ծա՛նր ամբոխիւ եւ հզօ՛ր ձեռամբ։
20 Նա պատասխանեց. «Չանցնէք իմ երկրով»: Եւ եդոմացիները իսրայէլացիների դէմ ելան մեծ ու լաւ զինուած զօրքով:
20 Եւ անիկա ըսաւ. «Պիտի չանցնիս»։ Եւ Եդովմ մեծ բազմութիւնով ու հզօր ձեռքով անոնց դէմը ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2020: Но он сказал: не проходи. И выступил против него Едом с многочисленным народом и с сильною рукою.
20:20 ὁ ο the δὲ δε though; while εἶπεν επω say; speak οὐ ου not διελεύσῃ διερχομαι pass through; spread δι᾿ δια through; because of ἐμοῦ εμου my καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Εδωμ εδωμ into; for συνάντησιν συναντησις meeting αὐτῷ αυτος he; him ἐν εν in ὄχλῳ οχλος crowd; mass βαρεῖ βαρυς weighty; heavy καὶ και and; even ἐν εν in χειρὶ χειρ hand ἰσχυρᾷ ισχυρος forceful; severe
20:20 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say לֹ֣א lˈō לֹא not תַעֲבֹ֑ר ṯaʕᵃvˈōr עבר pass וַ wa וְ and יֵּצֵ֤א yyēṣˈē יצא go out אֱדֹום֙ ʔᵉḏôm אֱדֹום Edom לִ li לְ to קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter בְּ bᵊ בְּ in עַ֥ם ʕˌam עַם people כָּבֵ֖ד kāvˌēḏ כָּבֵד heavy וּ û וְ and בְ vᵊ בְּ in יָ֥ד yˌāḏ יָד hand חֲזָקָֽה׃ ḥᵃzāqˈā חָזָק strong
20:20. at ille respondit non transibis statimque egressus est obvius cum infinita multitudine et manu fortiBut he answered: Thou shalt not pass. And immediately he came forth to meet them with an infinite multitude, and a strong hand,
20. And he said, Thou shalt not pass through. And Edom came out against him with much people, and with a strong hand.
And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand:

20: Но он сказал: не проходи. И выступил против него Едом с многочисленным народом и с сильною рукою.
20:20
ο the
δὲ δε though; while
εἶπεν επω say; speak
οὐ ου not
διελεύσῃ διερχομαι pass through; spread
δι᾿ δια through; because of
ἐμοῦ εμου my
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Εδωμ εδωμ into; for
συνάντησιν συναντησις meeting
αὐτῷ αυτος he; him
ἐν εν in
ὄχλῳ οχλος crowd; mass
βαρεῖ βαρυς weighty; heavy
καὶ και and; even
ἐν εν in
χειρὶ χειρ hand
ἰσχυρᾷ ισχυρος forceful; severe
20:20
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
לֹ֣א lˈō לֹא not
תַעֲבֹ֑ר ṯaʕᵃvˈōr עבר pass
וַ wa וְ and
יֵּצֵ֤א yyēṣˈē יצא go out
אֱדֹום֙ ʔᵉḏôm אֱדֹום Edom
לִ li לְ to
קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter
בְּ bᵊ בְּ in
עַ֥ם ʕˌam עַם people
כָּבֵ֖ד kāvˌēḏ כָּבֵד heavy
וּ û וְ and
בְ vᵊ בְּ in
יָ֥ד yˌāḏ יָד hand
חֲזָקָֽה׃ ḥᵃzāqˈā חָזָק strong
20:20. at ille respondit non transibis statimque egressus est obvius cum infinita multitudine et manu forti
But he answered: Thou shalt not pass. And immediately he came forth to meet them with an infinite multitude, and a strong hand,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:20: The Israelites, without awaiting at Kadesh the return of their ambassador, commenced their eastward march. At the tidings of their approach the Edomites mustered their forces to oppose them; and on crossing the Arabah they found their ascent through the mountains barred. The notice of this is inserted here to complete the narrative; but in order of time it comes after the march described in Num 20:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:20: Thou shalt: Num 20:18; Gen 27:41, Gen 32:6; Jdg 11:17, Jdg 11:20; Psa 120:7; Eze 35:5-11; Amo 1:11
And Edom: Oba 1:10-15
Carl Friedrich Keil and Franz Delitzsch
20:20
To give emphasis to his refusal, Edom went against Israel "with much people and with a strong hand," sc., when they approached its borders. This statement, as well as the one in Num 20:21, that Israel turned away before Edom, anticipates the historical order; for, as a matter of course, the Edomites cannot have come at once with an army on the track of the messengers, for the purpose of blocking up the road through the Wady Murreh, which runs along the border of its territory to the west of the Arabah.
John Gill
20:20 And he said, thou shall not go through,.... Which is an absolute and peremptory denial:
and Edom came out against him with much people, and with a strong hand; the king raised the militia of his country, and came at the head of a powerful army to hinder their passing into it; being fearful and jealous, lest such a large body as they were should seize on his country, or spoil it, not relying on their promises; and this might arise also from the old grudge of Esau against Jacob, and which continued in his posterity, and might now be revived upon their going to Canaan to possess the earthly blessing conferred on Jacob and his seed: however, it seems, though the Edomites would not let Israel pass through their country, yet they furnished them with food and drink for their money, Deut 2:28.
20:2120:21: Եւ ո՛չ կամեցաւ Եդոմ տա՛լ անց Իսրայէլի ընդ սահմանս իւր. եւ խո՛յս ետ Իսրայէլ ՚ի նմանէ։
21 Եդոմացիները չցանկացան իսրայէլացիներին ճանապարհ տալ իրենց երկրի սահմանների միջով, ուստի իսրայէլացիները խուսափեցին նրանցից:
21 Այսպէս Եդովմ իր սահմանէն Իսրայէլին ճամբայ տալ չուզեց. ուստի Իսրայէլ դարձաւ անկէ։
Եւ ոչ կամեցաւ Եդովմ տալ անց Իսրայելի ընդ սահմանս իւր. եւ խոյս ետ Իսրայէլ ի նմանէ:

20:21: Եւ ո՛չ կամեցաւ Եդոմ տա՛լ անց Իսրայէլի ընդ սահմանս իւր. եւ խո՛յս ետ Իսրայէլ ՚ի նմանէ։
21 Եդոմացիները չցանկացան իսրայէլացիներին ճանապարհ տալ իրենց երկրի սահմանների միջով, ուստի իսրայէլացիները խուսափեցին նրանցից:
21 Այսպէս Եդովմ իր սահմանէն Իսրայէլին ճամբայ տալ չուզեց. ուստի Իսրայէլ դարձաւ անկէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2121: Итак не согласился Едом позволить Израилю пройти чрез его пределы, и Израиль пошел в сторону от него.
20:21 καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will Εδωμ εδωμ give; deposit τῷ ο the Ισραηλ ισραηλ.1 Israel παρελθεῖν παρερχομαι pass; transgress διὰ δια through; because of τῶν ο the ὁρίων οριον frontier αὐτοῦ αυτος he; him καὶ και and; even ἐξέκλινεν εκκλινω deviate; avoid Ισραηλ ισραηλ.1 Israel ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
20:21 וַ wa וְ and יְמָאֵ֣ן׀ yᵊmāʔˈēn מאן refuse אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom נְתֹן֙ nᵊṯˌōn נתן give אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֲבֹ֖ר ʕᵃvˌōr עבר pass בִּ bi בְּ in גְבֻלֹ֑ו ḡᵊvulˈô גְּבוּל boundary וַ wa וְ and יֵּ֥ט yyˌēṭ נטה extend יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from עָלָֽיו׃ פ ʕālˈāʸw . f עַל upon
20:21. nec voluit adquiescere deprecanti ut concederet transitum per fines suos quam ob rem devertit ab eo IsrahelNeither would he condescend to their desire to grant them passage through his borders. Wherefore Israel turned another way from him.
21. Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.
Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him:

21: Итак не согласился Едом позволить Израилю пройти чрез его пределы, и Израиль пошел в сторону от него.
20:21
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
Εδωμ εδωμ give; deposit
τῷ ο the
Ισραηλ ισραηλ.1 Israel
παρελθεῖν παρερχομαι pass; transgress
διὰ δια through; because of
τῶν ο the
ὁρίων οριον frontier
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξέκλινεν εκκλινω deviate; avoid
Ισραηλ ισραηλ.1 Israel
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
20:21
וַ wa וְ and
יְמָאֵ֣ן׀ yᵊmāʔˈēn מאן refuse
אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom
נְתֹן֙ nᵊṯˌōn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֲבֹ֖ר ʕᵃvˌōr עבר pass
בִּ bi בְּ in
גְבֻלֹ֑ו ḡᵊvulˈô גְּבוּל boundary
וַ wa וְ and
יֵּ֥ט yyˌēṭ נטה extend
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
עָלָֽיו׃ פ ʕālˈāʸw . f עַל upon
20:21. nec voluit adquiescere deprecanti ut concederet transitum per fines suos quam ob rem devertit ab eo Israhel
Neither would he condescend to their desire to grant them passage through his borders. Wherefore Israel turned another way from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «И пошел Израиль в сторону от него», избегая действовать наступательно во исполнения божественного указания: «остерегайтесь начинать с ними (сынами Исава) войну, ибо Я не дам вам земли их ни на стопу ноги, потому что гору Сеир Я дал во владение Исаву» (Втор II:4–5). Вследствие полученного отказа и не имея намерения взять просимое силой, евреи должны были, направляясь на север, обойти Идумею со стороны ее восточных пределов. Во время этого пути, на горе Ор, умер брат Моисея первосвященник Аарон.
Adam Clarke: Commentary on the Bible - 1831
20:21: Thus Edom refused to give Israel passage through his border - Though every king has a right to refuse passage through his territories to any strangers; yet in a case like this, and in a time also in which emigrations were frequent and universally allowed, it was both cruelty and oppression in Edom to refuse a passage to a comparatively unarmed and inoffensive multitude, who were all their own near kinsmen. It appears however that it was only the Edomites of Kadesh that were thus unfriendly and cruel; for from Deu 2:29 we learn that the Edomites who dwelt in Mount Seir treated them in a hospitable manner. This cruelty in the Edomites of Kadesh is strongly reprehended, and threatened by the Prophet Obadiah, Oba 1:10, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: refused: Deu 2:27, Deu 2:29
wherefore: Deu 2:4-8, Deu 23:7; Jdg 11:18, Jdg 11:24
Geneva 1599
20:21 Thus Edom refused to give Israel passage through his border: wherefore Israel (k) turned away from him.
(k) To pass by another way.
John Gill
20:21 Notwithstanding their near relation to each other, and the fair promises Israel made:
wherefore Israel turned away from him: patiently bearing the refusal, and not resenting it; being ordered, as the Targum of Jonathan expresses it, by the Word of heaven, not to make war with them, because the time was not yet come to take vengeance on Edom by their hands; and to the same purpose the Targum of Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
20:21 Edom refused to give Israel passage through his border, &c.--A churlish refusal obliged them to take another route. (See on Num 21:4; Deut 2:4; and Judg 11:18; see also 1Kings 14:47; 2Kings 8:14, which describe the retribution that was taken.)
20:2220:22: Եւ չուեցին ՚ի Կադէսայ, եւ եկին որդիքն Իսրայէլի ամենայն ժողովրդեամբն ՚ի Հովր լեառն։
22 Նրանք Կադէսից դուրս գալով՝ եկան Հոր լեռը:
22 Կադէսէն չուեցին ու Իսրայէլի որդիներուն բոլոր ժողովուրդը Հովր լեռը եկան։
Եւ չուեցին ի Կադեսայ, եւ եկին որդիքն Իսրայելի ամենայն ժողովրդեամբն ի Հովր լեառն:

20:22: Եւ չուեցին ՚ի Կադէսայ, եւ եկին որդիքն Իսրայէլի ամենայն ժողովրդեամբն ՚ի Հովր լեառն։
22 Նրանք Կադէսից դուրս գալով՝ եկան Հոր լեռը:
22 Կադէսէն չուեցին ու Իսրայէլի որդիներուն բոլոր ժողովուրդը Հովր լեռը եկան։
zohrab-1805▾ eastern-1994▾ western am▾
20:2222: И отправились сыны Израилевы из Кадеса, и пришло все общество к горе Ор.
20:22 καὶ και and; even ἀπῆραν απαιρω remove; take away ἐκ εκ from; out of Καδης καδης and; even παρεγένοντο παραγινομαι happen by; come by / to / along οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel πᾶσα πας all; every ἡ ο the συναγωγή συναγωγη gathering εἰς εις into; for Ωρ ωρ the ὄρος ορος mountain; mount
20:22 וַ wa וְ and יִּסְע֖וּ yyisʕˌû נסע pull out מִ mi מִן from קָּדֵ֑שׁ qqāḏˈēš קָדֵשׁ Kadesh וַ wa וְ and יָּבֹ֧אוּ yyāvˈōʔû בוא come בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel כָּל־ kol- כֹּל whole הָ hā הַ the עֵדָ֖ה ʕēḏˌā עֵדָה gathering הֹ֥ר hˌōr הֹר Mount Hor הָ hā הַ the הָֽר׃ hˈār הַר mountain
20:22. cumque castra movissent de Cades venerunt in montem Or qui est in finibus terrae EdomAnd when they had removed the camp from Cades, they came to mount Hor, which is in the borders of the land of Edom:
22. And they journeyed from Kadesh: and the children of Israel, even the whole congregation, came unto mount Hor.
And the children of Israel, [even] the whole congregation, journeyed from Kadesh, and came unto mount Hor:

22: И отправились сыны Израилевы из Кадеса, и пришло все общество к горе Ор.
20:22
καὶ και and; even
ἀπῆραν απαιρω remove; take away
ἐκ εκ from; out of
Καδης καδης and; even
παρεγένοντο παραγινομαι happen by; come by / to / along
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
πᾶσα πας all; every
ο the
συναγωγή συναγωγη gathering
εἰς εις into; for
Ωρ ωρ the
ὄρος ορος mountain; mount
20:22
וַ wa וְ and
יִּסְע֖וּ yyisʕˌû נסע pull out
מִ mi מִן from
קָּדֵ֑שׁ qqāḏˈēš קָדֵשׁ Kadesh
וַ wa וְ and
יָּבֹ֧אוּ yyāvˈōʔû בוא come
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כָּל־ kol- כֹּל whole
הָ הַ the
עֵדָ֖ה ʕēḏˌā עֵדָה gathering
הֹ֥ר hˌōr הֹר Mount Hor
הָ הַ the
הָֽר׃ hˈār הַר mountain
20:22. cumque castra movissent de Cades venerunt in montem Or qui est in finibus terrae Edom
And when they had removed the camp from Cades, they came to mount Hor, which is in the borders of the land of Edom:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: По мнению очень многих комментаторов, под именем горы Ор нужно разуметь нынешнюю Джебель Неби Харун, расположенную в долине Араба, вблизи горного хребта Сеир. Поднявшись на вершину горы, находят маленькую ложбинку с одиноким белым кипарисом: это и есть, говорит предание, место смерти Аарона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22: The Edomites Refuse a Passage to Israel; The Death of Aaron.B. C. 1452.
22 And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor. 23 And the LORD spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, 24 Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. 25 Take Aaron and Eleazar his son, and bring them up unto mount Hor: 26 And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. 27 And Moses did as the LORD commanded: and they went up into mount Hor in the sight of all the congregation. 28 And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. 29 And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.
The chapter began with the funeral of Miriam, and it ends with the funeral of her brother Aaron. When death comes into a family, it often strikes double. Israel had not improved the former affliction they were under, by the death of the prophetess, and therefore, soon after, God took away their priest, to try if they would lay that to heart. This happened at the very next stage, when they removed to Mount Hor, fetching a compass round the Edomites' country, leaving it on their left hand. Wherever we go, death attends us, and the graves are ready for us.
I. God bids Aaron die, v. 24. God takes Moses and Aaron aside, and tells them, Aaron shall be gathered to his people. These two dear brothers are told that they must part. Aaron the elder must die first, but Moses is not likely to be long after him; so that it is but for a while, a little while, that they are parted. 1. There is something of displeasure in these orders. Aaron must not enter Canaan, because he had failed in his duty at the waters of strife. The mention of this, no doubt, went to the heart of Moses, who knew himself, perhaps, at that time, to be the guiltier of the two. 2. There is much of mercy in them. Aaron, though he dies for his transgression, is not put to death as a malefactor, by a plague, or fire from heaven, but dies with ease and in honour. He is not cut off from his people, as the expression usually is concerning those that die by the hand of divine justice, but he is gathered to his people, as one that died in the arms of divine grace. 3. There is much of type and significancy in them. Aaron must not enter Canaan, to show that the Levitical priesthood could make nothing perfect: that must be done by the bringing in of a better hope. Those priests could not continue by reason of sin and death, but the priesthood of Christ, being undefiled, is unchangeable, and to this, which abides for ever, Aaron must resign all his honour, Heb. vii. 23-25.
II. Aaron submits, and dies in the method and manner appointed, and, for aught that appears, with as much cheerfulness as if he had been going to bed.
1. He puts on his holy garments to take his leave of them, and goes up with his brother and son to the top of Mount Hor, and probably some of the elders of Israel with him, v. 27. They went up in the sight of all the congregation, who, it is likely, were told on what errand they went up; by this solemn procession Aaron lets Israel know that he is neither afraid nor ashamed to die, but, when the bridegroom comes, can trim his lamp and go forth to meet him. His going up the hill to die signified that the death of saints (and Aaron is called the saint of the Lord) is their ascension; they rather go up than go down to death.
2. Moses, whose hands had first clothed Aaron with his priestly garments, now strips him of them; for, in reverence to the priesthood, it was not fit that he should die in them. Note, Death will strip us; naked we came into the world, and naked we must go out. We shall see little reason to be proud of our clothes, our ornaments, or marks of honour, if we consider how soon death will strip us of our glory, divest us of all our offices and honours, and take the crown off from our head.
3. Moses immediately puts the priestly garments upon Eleazar his son, clothes him with his father's robe, and strengthens him with his girdle, Isa. xxii. 21. Now, (1.) This was a great comfort to Moses, by whose hand the law of the priesthood was given to see that it should be kept up in a succession, and that a lamp was ordained for the anointed, which should not be extinguished by death itself. This was a happy earnest and indication to the church of the care God would take that as one generation of ministers and Christians (spiritual priests) passes away another generation should come up instead of it. (2.) It was a great satisfaction to Aaron to see his son, who was dear to him, thus preferred, and his office, which was dearer, thus preserved and secured, and especially to see in this a figure of Christ's everlasting priesthood, in which alone his would be perpetuated. Now, Lord, might Aaron say, let thy servant depart in peace, for my eyes have seen thy salvation. (3.) It was a great kindness to the people. The installing of Eleazar before Aaron was dead would prevent those who bore ill-will to Aaron's family from attempting to set up another upon his death, in competition with his son. What could they do when the matter was already settled? It would likewise encourage those among them that feared God, and be a token for good to them, that he would not leave them, nor suffer his faithfulness to fail.
4. Aaron died there. Quickly after he was stripped of his priestly garments, he laid himself down and died contentedly; for a good man would desire, if it were the will of God, not to outlive his usefulness. Why should we covet to continue any longer in this world than while we may do God and our generation some service in it?
5. Moses and Eleazar, with those that attended them, buried Aaron where he died, as appears by Deut. x. 6, and then came down from the mount. And now, when they came down, and had left Aaron behind, it might be proper for them to think that he had rather gone up to the better world and had left them behind.
6. All the congregation mourned for Aaron thirty days, v. 29. Though the loss was well made up in Eleazar, who, being in the prime of life, was fitter from public service that Aaron would have been if he had lived, yet it was a debt owing to their deceased high priest to mourn for him. While he lived, they were murmuring at him upon all occasions, but now that he was dead they mourned for him. Thus many are taught to lament the loss of those mercies which they would not learn to be thankful for the enjoyment of. Many good men have had more honour done to their memories than ever they had to their persons, witness those that were persecuted while they lived, but when they were dead had their sepulchres garnished.
Albert Barnes: Notes on the Bible - 1834
20:22: Mount Hor - The modern Jebel Harun, situated on the eastern side of the Arabah, and clause to Petra. This striking mountain, rising on a dark red bare rock, to a height of near 5, 000 feet above the Mediterranean, is remarkable far and near for its two summits, on one of which is still shown a small square building, crowned with a dome, called the Tomb of Aaron.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:22: Kadesh: Num 20:1, Num 20:14, Num 20:16, Num 13:26, Num 33:36, Num 33:37; Eze 47:19, Eze 48:28
mount Hor: Mount Hor was situated in Arabia Petrea, on the confines of Edom. It is described by Burckhardt, as being situated on the western side of a valley called Wady Mousa; in which are found the ruins of the ancient Petra, and which is two long days' journey north-east of Accaba (on the northern point of the Elanitic gulf of the Red sea), in the Djebel Shera, or mount Seir, and on the east side of the Araba, the valley which forms the continuation of that of the Jordan. On the summit of the mountain is the tomb of Haroun, or Aaron, which is held in great veneration by the Arabs; which agrees with the testimonies of Josephus, Eusebius, and Jerome, all persons well acquainted with these countries, who agree in proving that the sepulchre of Aaron, in mount Hor, was near Petra. When visited by Mr. Legh, it was attended by a crippled Arab hermit, about 80 years of age, who conducted them into a small white building, crowned by a cupola, that contains the tomb of Aaron. The monument is of stone, about three feet high; and round the chamber where it stood were suspended beads, etc., the votive offerings of the devotees. Num 21:4, Num 33:37, Num 33:38, Num 34:7
Carl Friedrich Keil and Franz Delitzsch
20:22
Death of Aaron at Mount Hor. - The Israelites left Kadesh, and passed along the road just mentioned to Mount Hor. This mountain, which was situated, according to Num 33:37, on the border of the land of Edom, is placed by Josephus (Ant. iv. 4, 7) in the neighbourhood of Petra; so also by Eusebius and Jerome: "Or mons, in quo mortuus est Aaron, juxta civitatem Petram." According to modern travellers, it is Mount Harun, on the north-western side of Wady Musa (Petra), which is described by Robinson (vol. ii. p. 508) as "a cone irregularly truncated, having three ragged points or peaks, of which that upon the north-east is the highest, and has upon it the Muhammedan Wely, or tomb of Aaron," from which the mountain has received its name "Harun," i.e., Aaron (vid., Burckhardt, Syr. pp. 715, 716; v. Schubert, Reise, ii. pp. 419ff.; Ritter, Erdkunde, xiv. pp. 1127ff.). There can be no doubt as to the general correctness of this tradition;
(Note: There is no force whatever in the arguments by which Knobel has endeavoured to prove that it is incorrect. The first objection, viz., that the Hebrews reached Mount Hor from Kadesh in a single march, has no foundation in the biblical text, and cannot be inferred from the circumstance that there is no place of encampment mentioned between Kadesh and Mount Hor; for, on the one hand, we may clearly see, not only from Num 21:10, but even from Ex 17:1, as compared with Num 33:41. and Num 33:12., that only those places of encampment are mentioned in the historical account where events occurred that were worthy of narrating; and, on the other hand, it is evident from Num 10:33, that the Israelites sometimes continued marching for several days before they formed an encampment again. The second objection - viz., that if Hor was near Petra, it is impossible to see how the advance of the Hebrews from Kadesh to Hor could be regarded by the king of Arad, who lived more than thirty hours' journey to the north, as coming (Num 33:40), not to mention "coming by the way of the spies" (Num 21:1), and how this king could come into conflict with the Hebrews when posted at Petra - rests upon the erroneous assumption, that the attack of the king of Arad did not take place till after the death of Aaron, because it is not mentioned till afterwards. Lastly, the third objection - viz., that a march from Kadesh in a south-westerly direction to Wady Musa, and then northwards past Zalmona to Phunon (Num 33:41), is much too adventurous - is overthrown by Num 21:4, where the Israelites are said to have gone from Mount Hor by the way of the Red Sea. (See the notes on Num 21:10.))
for even if the Mohammedan tradition concerning Aaron's grave is not well accredited, the situation of this mountain is in perfect harmony with the statement in Num 20:23 and Num 33:37, viz., that the Israelites had then reached the border of the land of Edom. The place where the people encamped is called Mosera in Deut 10:6, and Moseroth in the list of stations in Num 33:30, and is at all events to be sought for in the Arabah, in the neighbourhood of Mount Hor, though it is altogether unknown to us. The camp of 600,000 men, with their wives, children, and flocks, would certainly require a space miles wide, and might therefore easily stretch from the mouths of the Wady el Weibeh and Wady Ghuweir, in the Arabah, to the neighbourhood of Mount Harun. The place of encampment is called after this mountain, Hor, both here and in Num 33:37., because it was there that Aaron died and was buried. The Lord foretold his death to Moses, and directed him to take off Aaron's priestly robes, and put them upon Eleazar his son, as Aaron was not to enter the promised land, because they (Aaron and Moses) had opposed the command of Jehovah at the water of strife (see at Num 20:12). "Gathered to his people," like the patriarchs (Gen 25:8, Gen 25:17; Gen 35:29; Gen 49:33).
John Gill
20:22 And the children of Israel, even the whole congregation, journeyed from Kadesh,.... Not directly, but after they had continued there some time, and had furnished themselves with provisions for their journey, which they bought of the Edomites, see Judg 11:17, "the whole congregation" is observed to Journey from hence, not one of them being lost by the king of Edom's coming out against them; these went out complete and perfect, safe and sound:
and came unto Mount Hor; which, according to Bunting (f), was forty eight miles from Kadesh; this had not its name from the Horim or Horites, nor they from that, their name being written with a different letter, but from Harar, a mountain, for the word itself signifies a mountain; wherefore it may be rendered, "a mountain of the mountain", which Jarchi interprets a mountain on the top of a mountain. Josephus (g) says, that here stood a city, formerly called Arce, since Petra, surrounded with an high mountain, where Aaron went and died; and Pliny says (h) of Petra, that it is encompassed with inaccessible mountains.
(f) Travels of the Patriarchs, &c. p. 83. (g) Antiqu. l. 4. c. 4. sect. 7. (h) Nat. Hist. l. 6. c. 28.
Robert Jamieson, A. R. Fausset and David Brown
20:22 the children of Israel . . . came unto mount Hor--now Gebel Haroun, the most striking and lofty elevation in the Seir range, called emphatically "the mount" [Num 20:28]. It is conspicuous by its double top.
20:2320:23: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի ՚ի Հովր լերինն, ՚ի սահմանս երկրին Եդովմայեցւոց՝ եւ ասէ.
23 Տէրը Հոր լերան վրայ, Եդոմացիների երկրի սահմանի մօտ, խօսեց Մովսէսի ու Ահարոնի հետ եւ ասաց.
23 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին Հովր լեռը՝ Եդովմի երկրին սահմանին քով՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի ի Հովր լերինն, ի սահմանս երկրին Եդովմայեցւոց, եւ ասէ:

20:23: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի ՚ի Հովր լերինն, ՚ի սահմանս երկրին Եդովմայեցւոց՝ եւ ասէ.
23 Տէրը Հոր լերան վրայ, Եդոմացիների երկրի սահմանի մօտ, խօսեց Մովսէսի ու Ահարոնի հետ եւ ասաց.
23 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին Հովր լեռը՝ Եդովմի երկրին սահմանին քով՝ ըսելով.
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20:2323: И сказал Господь Моисею и Аарону на горе Ор, у пределов земли Едомской, говоря:
20:23 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron ἐν εν in Ωρ ωρ the ὄρει ορος mountain; mount ἐπὶ επι in; on τῶν ο the ὁρίων οριον frontier γῆς γη earth; land Εδωμ εδωμ tell; declare
20:23 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron בְּ bᵊ בְּ in הֹ֣ר hˈōr הֹר Mount Hor הָ hā הַ the הָ֑ר hˈār הַר mountain עַל־ ʕal- עַל upon גְּב֥וּל gᵊvˌûl גְּבוּל boundary אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth אֱדֹ֖ום ʔᵉḏˌôm אֱדֹום Edom לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
20:23. ubi locutus est Dominus ad MosenWhere the Lord spoke to Moses:
23. And the LORD spake unto Moses and Aaron in mount Hor, by the border of the land of Edom, saying,
And the LORD spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying:

23: И сказал Господь Моисею и Аарону на горе Ор, у пределов земли Едомской, говоря:
20:23
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ἐν εν in
Ωρ ωρ the
ὄρει ορος mountain; mount
ἐπὶ επι in; on
τῶν ο the
ὁρίων οριον frontier
γῆς γη earth; land
Εδωμ εδωμ tell; declare
20:23
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
בְּ bᵊ בְּ in
הֹ֣ר hˈōr הֹר Mount Hor
הָ הַ the
הָ֑ר hˈār הַר mountain
עַל־ ʕal- עַל upon
גְּב֥וּל gᵊvˌûl גְּבוּל boundary
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
אֱדֹ֖ום ʔᵉḏˌôm אֱדֹום Edom
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
20:23. ubi locutus est Dominus ad Mosen
Where the Lord spoke to Moses:
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John Gill
20:23 And the Lord spake unto Moses and Aaron in Mount Hor,.... When they were at the foot of that mountain, in the valley adjoining to it:
by the coast of the land of Edom; which they were still upon the borders of, and were going round it, not being permitted to go through it:
saying; as follows.
John Wesley
20:23 And the Lord spake unto Moses and Aaron - So these two dear brothers must part! Aaron must die first: but Moses is not likely to be long after him. So that it is only for a while, a little while, that they are separated.
20:2420:24: Յաւելցի՛ Ահարոն առ ժողովուրդ իւր, զի մի՛ մտցէ յերկիրն զոր ետու որդւոցն Իսրայէլի. քանզի բարկացուցէք զիս ՚ի վերայ Ջուրցն բամբասանացն[1394]։ [1394] Այլք. Զի մի՛ մտցէք յերկիրն։ Յօրինակին պակասէր. Քանզի բարկացուցէք զիս ՚ի վերայ ջուր՛՛։
24 «Ահարոնը մեռնելով թող միանայ իր նախնիների մեռելներին: Նա չի մտնելու այն երկիրը, որ ես տուել եմ իսրայէլացիներին, որովհետեւ դուք ինձ բարկացրիք Հակաճառութեան ջրի հարցում:
24 «Ահարոն իր ժողովուրդին պիտի խառնուի. քանզի Մերիպայի ջուրին քով իմ հրամանիս դէմ ապստամբութիւն ընելնուդ համար պիտի չմտնէ այն երկիրը, որ Իսրայէլի որդիներուն տուի։
Յաւելցի Ահարոն առ ժողովուրդ իւր, զի մի՛ մտցէ յերկիրն զոր ետու որդւոցն Իսրայելի. քանզի [318]բարկացուցէք զիս ի վերայ Ջուրցն բամբասանաց:

20:24: Յաւելցի՛ Ահարոն առ ժողովուրդ իւր, զի մի՛ մտցէ յերկիրն զոր ետու որդւոցն Իսրայէլի. քանզի բարկացուցէք զիս ՚ի վերայ Ջուրցն բամբասանացն[1394]։
[1394] Այլք. Զի մի՛ մտցէք յերկիրն։ Յօրինակին պակասէր. Քանզի բարկացուցէք զիս ՚ի վերայ ջուր՛՛։
24 «Ահարոնը մեռնելով թող միանայ իր նախնիների մեռելներին: Նա չի մտնելու այն երկիրը, որ ես տուել եմ իսրայէլացիներին, որովհետեւ դուք ինձ բարկացրիք Հակաճառութեան ջրի հարցում:
24 «Ահարոն իր ժողովուրդին պիտի խառնուի. քանզի Մերիպայի ջուրին քով իմ հրամանիս դէմ ապստամբութիւն ընելնուդ համար պիտի չմտնէ այն երկիրը, որ Իսրայէլի որդիներուն տուի։
zohrab-1805▾ eastern-1994▾ western am▾
20:2424: пусть приложится Аарон к народу своему; ибо он не войдет в землю, которую Я даю сынам Израилевым, за то, что вы непокорны были повелению Моему у вод Меривы;
20:24 προστεθήτω προστιθημι add; continue Ααρων ααρων Aarōn; Aaron πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ὅτι οτι since; that οὐ ου not μὴ μη not εἰσέλθητε εισερχομαι enter; go in εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what δέδωκα διδωμι give; deposit τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel διότι διοτι because; that παρωξύνατέ παροξυνω goad; irritate με με me ἐπὶ επι in; on τοῦ ο the ὕδατος υδωρ water τῆς ο the λοιδορίας λοιδορια reviling
20:24 יֵאָסֵ֤ף yēʔāsˈēf אסף gather אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to עַמָּ֔יו ʕammˈāʸw עַם people כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יָבֹא֙ yāvˌō בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תִּי nāṯˌattî נתן give לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַ֛ל ʕˈal עַל upon אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מְרִיתֶ֥ם mᵊrîṯˌem מרה rebel אֶת־ ʔeṯ- אֵת [object marker] פִּ֖י pˌî פֶּה mouth לְ lᵊ לְ to מֵ֥י mˌê מַיִם water מְרִיבָֽה׃ mᵊrîvˈā מְרִיבָה Meribah
20:24. pergat inquit Aaron ad populos suos non enim intrabit terram quam dedi filiis Israhel eo quod incredulus fuerit ori meo ad aquas ContradictionisLet Aaron, saith he, go to his people: for he shall not go into the land which I have given the children of Israel, because he was incredulous to my words, at the waters of contradiction.
24. Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the waters of Meribah.
Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah:

24: пусть приложится Аарон к народу своему; ибо он не войдет в землю, которую Я даю сынам Израилевым, за то, что вы непокорны были повелению Моему у вод Меривы;
20:24
προστεθήτω προστιθημι add; continue
Ααρων ααρων Aarōn; Aaron
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
ὅτι οτι since; that
οὐ ου not
μὴ μη not
εἰσέλθητε εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
δέδωκα διδωμι give; deposit
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
διότι διοτι because; that
παρωξύνατέ παροξυνω goad; irritate
με με me
ἐπὶ επι in; on
τοῦ ο the
ὕδατος υδωρ water
τῆς ο the
λοιδορίας λοιδορια reviling
20:24
יֵאָסֵ֤ף yēʔāsˈēf אסף gather
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
עַמָּ֔יו ʕammˈāʸw עַם people
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יָבֹא֙ yāvˌō בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תִּי nāṯˌattî נתן give
לִ li לְ to
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַ֛ל ʕˈal עַל upon
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
מְרִיתֶ֥ם mᵊrîṯˌem מרה rebel
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֖י pˌî פֶּה mouth
לְ lᵊ לְ to
מֵ֥י mˌê מַיִם water
מְרִיבָֽה׃ mᵊrîvˈā מְרִיבָה Meribah
20:24. pergat inquit Aaron ad populos suos non enim intrabit terram quam dedi filiis Israhel eo quod incredulus fuerit ori meo ad aquas Contradictionis
Let Aaron, saith he, go to his people: for he shall not go into the land which I have given the children of Israel, because he was incredulous to my words, at the waters of contradiction.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:24: gathered: Num 27:13, Num 31:2; Gen 15:15, Gen 25:8, Gen 25:17, Gen 35:29, Gen 49:29, Gen 49:33; Deu 32:50; Jdg 2:10; Ch2 34:28
because ye: Num 20:11, Num 20:12
word: Heb. mouth, Num 4:27 *marg. Deu 32:50
Geneva 1599
20:24 Aaron shall be (l) gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah.
(l) Read (Gen 25:8).
John Gill
20:24 Aaron shall be gathered unto his people,.... That is, shall die, for this phrase is a periphrasis of death, and is used in common both of good and bad men, and designs death in general, without regard to persons and places men go to at death:
for he shall not enter into the land which I have given unto the children of Israel; the land of Canaan; and Aaron the priest, and so Moses the lawgiver, not being suffered to enter into that land, show the weakness and imperfection of the law, and of the Levitical priesthood, and the insufficiency of them, and of obedience to them to bring men to, and give them an entrance into the heavenly glory; that is done by another person, the antitype of Joshua, even Jesus:
because ye rebelled against my word at the water of Meribah; that is, you Moses and Aaron; their unbelief is called a rebelling against the word of the Lord, for which it was threatened them, that they should not bring the people of Israel into the land of Canaan, and now the threatening begins to take place, see Num 20:12.
John Wesley
20:24 Because they rebelled - This was one but not the only reason. God would not have Moses and Aaron to carry the people into Canaan, for this reason also, to signify the insufficiency of the Mosaical law and Aaronical priesthood to make them perfectly happy, and the necessity of a better, and to keep the Israelites from resting in them, so as to be taken off from their expectation of Christ.
Robert Jamieson, A. R. Fausset and David Brown
20:24 Aaron shall be gathered unto his people--In accordance with his recent doom, he, attired in the high priest's costume, was commanded to ascend that mountain and die. But although the time of his death was hastened by the divine displeasure as a punishment for his sins, the manner of his death was arranged in tenderness of love, and to do him honor at the close of his earthly service. His ascent of the mount was to afford him a last look of the camp and a distant prospect of the promised land. The simple narrative of the solemn and impressive scene implies, though it does not describe, the pious resignation, settled faith, and inward peace of the aged pontiff.
20:2520:25: Ա՛ռ դու զԱհարոն՝ եւ զԵղիազար զորդի նորա. եւ հա՛ն զնոսա ՚ի Հովր լեառն յանդիման ամենայն ժողովրդեանն.
25 Ահարոնին ու նրա որդի Եղիազարին ամբողջ ժողովրդի ներկայութեամբ բարձրացրո՛ւ Հոր լեռը:
25 Ահարոնն ու անոր որդին Եղիազարը ա՛ռ ու Հովր լեռը հանէ զանոնք։
Առ դու զԱհարոն եւ զԵղիազար զորդի նորա, եւ հան զնոսա ի Հովր լեառն [319]յանդիման ամենայն ժողովրդեանն:

20:25: Ա՛ռ դու զԱհարոն՝ եւ զԵղիազար զորդի նորա. եւ հա՛ն զնոսա ՚ի Հովր լեառն յանդիման ամենայն ժողովրդեանն.
25 Ահարոնին ու նրա որդի Եղիազարին ամբողջ ժողովրդի ներկայութեամբ բարձրացրո՛ւ Հոր լեռը:
25 Ահարոնն ու անոր որդին Եղիազարը ա՛ռ ու Հովր լեռը հանէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
20:2525: и возьми Аарона и Елеазара, сына его, и возведи их на гору Ор.
20:25 λαβὲ λαμβανω take; get τὸν ο the Ααρων ααρων Aarōn; Aaron καὶ και and; even Ελεαζαρ ελεαζαρ Eleazar τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even ἀναβίβασον αναβιβαζω pull up; mount αὐτοὺς αυτος he; him εἰς εις into; for Ωρ ωρ the ὄρος ορος mountain; mount ἔναντι εναντι next to; in the presence of πάσης πας all; every τῆς ο the συναγωγῆς συναγωγη gathering
20:25 קַ֚ח ˈqaḥ לקח take אֶֽת־ ʔˈeṯ- אֵת [object marker] אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֶלְעָזָ֖ר ʔelʕāzˌār אֶלְעָזָר Eleazar בְּנֹ֑ו bᵊnˈô בֵּן son וְ wᵊ וְ and הַ֥עַל hˌaʕal עלה ascend אֹתָ֖ם ʔōṯˌām אֵת [object marker] הֹ֥ר hˌōr הֹר Mount Hor הָ hā הַ the הָֽר׃ hˈār הַר mountain
20:25. tolle Aaron et filium eius cum eo et duces eos in montem OrTake Aaron and his son with him, and bring them up into mount Hor:
25. Take Aaron and Eleazar his son, and bring them up unto mount Hor:
Take Aaron and Eleazar his son, and bring them up unto mount Hor:

25: и возьми Аарона и Елеазара, сына его, и возведи их на гору Ор.
20:25
λαβὲ λαμβανω take; get
τὸν ο the
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
Ελεαζαρ ελεαζαρ Eleazar
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
ἀναβίβασον αναβιβαζω pull up; mount
αὐτοὺς αυτος he; him
εἰς εις into; for
Ωρ ωρ the
ὄρος ορος mountain; mount
ἔναντι εναντι next to; in the presence of
πάσης πας all; every
τῆς ο the
συναγωγῆς συναγωγη gathering
20:25
קַ֚ח ˈqaḥ לקח take
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֶלְעָזָ֖ר ʔelʕāzˌār אֶלְעָזָר Eleazar
בְּנֹ֑ו bᵊnˈô בֵּן son
וְ wᵊ וְ and
הַ֥עַל hˌaʕal עלה ascend
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
הֹ֥ר hˌōr הֹר Mount Hor
הָ הַ the
הָֽר׃ hˈār הַר mountain
20:25. tolle Aaron et filium eius cum eo et duces eos in montem Or
Take Aaron and his son with him, and bring them up into mount Hor:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:25: Num 33:38, Num 33:39
John Gill
20:25 Take Aaron and Eleazar his son,.... His eldest son, who was to succeed him in the priesthood, and did:
and bring them up unto Mount Hor; to the top of it, they being now at the foot of it, where the people of Israel lay encamped.
20:2620:26: եւ մերկացո՛ յԱհարոնէ զպատմուճան նորա, եւ զգեցուսցես Եղիազարո՛ւ որդւոյ նորա. եւ Ահարոն յաւելեալ մեռցի՛ անդ։
26 Ահարոնի վրայից հանի՛ր նրա պատմուճանը եւ այն հագցրո՛ւ նրա որդի Եղիազարին, եւ Ահարոնն այնտեղ թող մեռնի ու միանայ իր նախնիների մեռելներին»:
26 Ահարոնը իր զգեստներէն մերկացո՛ւր ու անոր որդիին Եղիազարին հագցուր զանոնք. վասն զի Ահարոն իր ժողովուրդին պիտի խառնուի ու հոն մեռնի»։
եւ մերկացո յԱհարոնէ զպատմուճան նորա, եւ զգեցուսցես Եղիազարու որդւոյ նորա. եւ Ահարոն յաւելեալ մեռցի անդ:

20:26: եւ մերկացո՛ յԱհարոնէ զպատմուճան նորա, եւ զգեցուսցես Եղիազարո՛ւ որդւոյ նորա. եւ Ահարոն յաւելեալ մեռցի՛ անդ։
26 Ահարոնի վրայից հանի՛ր նրա պատմուճանը եւ այն հագցրո՛ւ նրա որդի Եղիազարին, եւ Ահարոնն այնտեղ թող մեռնի ու միանայ իր նախնիների մեռելներին»:
26 Ահարոնը իր զգեստներէն մերկացո՛ւր ու անոր որդիին Եղիազարին հագցուր զանոնք. վասն զի Ահարոն իր ժողովուրդին պիտի խառնուի ու հոն մեռնի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2626: и сними с Аарона одежды его, и облеки в них Елеазара, сына его, и пусть Аарон отойдет и умрет там.
20:26 καὶ και and; even ἔκδυσον εκδυω disrobe; take off Ααρων ααρων Aarōn; Aaron τὴν ο the στολὴν στολη robe αὐτοῦ αυτος he; him καὶ και and; even ἔνδυσον ενδυω dress in; wear Ελεαζαρ ελεαζαρ Eleazar τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even Ααρων ααρων Aarōn; Aaron προστεθεὶς προστιθημι add; continue ἀποθανέτω αποθνησκω die ἐκεῖ εκει there
20:26 וְ wᵊ וְ and הַפְשֵׁ֤ט hafšˈēṭ פשׁט strip off אֶֽת־ ʔˈeṯ- אֵת [object marker] אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment וְ wᵊ וְ and הִלְבַּשְׁתָּ֖ם hilbaštˌām לבשׁ cloth אֶת־ ʔeṯ- אֵת [object marker] אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar בְּנֹ֑ו bᵊnˈô בֵּן son וְ wᵊ וְ and אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron יֵאָסֵ֖ף yēʔāsˌēf אסף gather וּ û וְ and מֵ֥ת mˌēṯ מות die שָֽׁם׃ šˈām שָׁם there
20:26. cumque nudaveris patrem veste sua indues ea Eleazarum filium eius et Aaron colligetur et morietur ibiAnd when thou hast stripped the father of his vesture, thou shalt vest therewith Eleazar his son: Aaron shall be gathered to his people, and die there.
26. and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered , and shall die there.
And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered [unto his people], and shall die there:

26: и сними с Аарона одежды его, и облеки в них Елеазара, сына его, и пусть Аарон отойдет и умрет там.
20:26
καὶ και and; even
ἔκδυσον εκδυω disrobe; take off
Ααρων ααρων Aarōn; Aaron
τὴν ο the
στολὴν στολη robe
αὐτοῦ αυτος he; him
καὶ και and; even
ἔνδυσον ενδυω dress in; wear
Ελεαζαρ ελεαζαρ Eleazar
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
προστεθεὶς προστιθημι add; continue
ἀποθανέτω αποθνησκω die
ἐκεῖ εκει there
20:26
וְ wᵊ וְ and
הַפְשֵׁ֤ט hafšˈēṭ פשׁט strip off
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment
וְ wᵊ וְ and
הִלְבַּשְׁתָּ֖ם hilbaštˌām לבשׁ cloth
אֶת־ ʔeṯ- אֵת [object marker]
אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar
בְּנֹ֑ו bᵊnˈô בֵּן son
וְ wᵊ וְ and
אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron
יֵאָסֵ֖ף yēʔāsˌēf אסף gather
וּ û וְ and
מֵ֥ת mˌēṯ מות die
שָֽׁם׃ šˈām שָׁם there
20:26. cumque nudaveris patrem veste sua indues ea Eleazarum filium eius et Aaron colligetur et morietur ibi
And when thou hast stripped the father of his vesture, thou shalt vest therewith Eleazar his son: Aaron shall be gathered to his people, and die there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:26: Strip Aaron of his garments - This was, in effect, depriving him of his office; and putting the clothes on his son Eleazar implied a transfer of that office to him. A transfer of office, from this circumstance of putting the clothes of the late possessor on the person intended to succeed him, was called investing or investment, (clothing); as removing a person from an office was termed divesting or unclothing. Among the Catholics, and in the Church of England, this same method is used in degrading ecclesiastics. Hence such a degradation is termed by the common people stripping a man of his gown.
Albert Barnes: Notes on the Bible - 1834
20:26: The priestly garments, wherewith Moses had invested Aaron Lev 8:7-9, were put upon Eleazar by way of solemn transference of Aaron's office to him; compare Kg1 19:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:26: Exo 29:29, Exo 29:30; Isa 22:21, Isa 22:22; Heb 7:11, Heb 7:23, Heb 7:24
John Gill
20:26 And strip Aaron of his garments,.... His priestly garments, as the Targum of Jonathan, and so Jarchi:
and put them upon Eleazar his son; thereby declaring him to be high priest in his father's stead:
and Aaron shall be gathered unto his people, and shall die there; the phrase of gathering to his people is here explained of his dying.
John Wesley
20:26 His garments - His priestly garments, in token of his resignation of his office. Put them on Eleazar - By way of admission and inauguration to his office.
Robert Jamieson, A. R. Fausset and David Brown
20:26 strip Aaron of his garments--that is, his pontifical robes, in token of his resignation. (See Is 22:20-25).
put them on his son--as the inauguration into his high office. Having been formerly anointed with the sacred oil, that ceremony was not repeated, or, as some think, it was done on his return to the camp.
20:2720:27: Եւ արար Մովսէս որպէս եւ հրամայեաց նմա Տէր, եւ եհան զնա ՚ի Հովր լեառն առաջի ամենայն ժողովրդեանն։
27 Մովսէսն արեց այնպէս, ինչպէս Տէրն էր հրամայել իրեն. նա ամբողջ ժողովրդի ներկայութեամբ Ահարոնին բարձրացրեց[29] Հոր լեռը,[29] 29. Եբրայերէնում՝ բարձրացան:
27 Մովսէս Տէրոջը պատուիրածին պէս ըրաւ ու բոլոր ժողովուրդին աչքին առջեւ Հովր լեռը ելան։
Եւ արար Մովսէս որպէս եւ հրամայեաց նմա Տէր. եւ [320]եհան զնա`` ի Հովր լեառն առաջի ամենայն ժողովրդեանն:

20:27: Եւ արար Մովսէս որպէս եւ հրամայեաց նմա Տէր, եւ եհան զնա ՚ի Հովր լեառն առաջի ամենայն ժողովրդեանն։
27 Մովսէսն արեց այնպէս, ինչպէս Տէրն էր հրամայել իրեն. նա ամբողջ ժողովրդի ներկայութեամբ Ահարոնին բարձրացրեց[29] Հոր լեռը,
[29] 29. Եբրայերէնում՝ բարձրացան:
27 Մովսէս Տէրոջը պատուիրածին պէս ըրաւ ու բոլոր ժողովուրդին աչքին առջեւ Հովր լեռը ելան։
zohrab-1805▾ eastern-1994▾ western am▾
20:2727: И сделал Моисей так, как повелел Господь. Пошли они на гору Ор в глазах всего общества,
20:27 καὶ και and; even ἐποίησεν ποιεω do; make Μωυσῆς μωσευς Mōseus; Mosefs καθὰ καθα just as συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master καὶ και and; even ἀνεβίβασεν αναβιβαζω pull up; mount αὐτὸν αυτος he; him εἰς εις into; for Ωρ ωρ the ὄρος ορος mountain; mount ἐναντίον εναντιον next to; before πάσης πας all; every τῆς ο the συναγωγῆς συναγωγη gathering
20:27 וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֣ה ṣiwwˈā צוה command יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַֽ wˈa וְ and יַּעֲלוּ֙ yyaʕᵃlˌû עלה ascend אֶל־ ʔel- אֶל to הֹ֣ר hˈōr הֹר Mount Hor הָ hā הַ the הָ֔ר hˈār הַר mountain לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole הָ hā הַ the עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
20:27. fecit Moses ut praeceperat Dominus et ascenderunt in montem Or coram omni multitudineMoses did as the Lord had commanded: and they went up into mount Hor before all the multitude.
27. And Moses did as the LORD commanded: and they went up into mount Hor in the sight of all the congregation.
And Moses did as the LORD commanded: and they went up into mount Hor in the sight of all the congregation:

27: И сделал Моисей так, как повелел Господь. Пошли они на гору Ор в глазах всего общества,
20:27
καὶ και and; even
ἐποίησεν ποιεω do; make
Μωυσῆς μωσευς Mōseus; Mosefs
καθὰ καθα just as
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
καὶ και and; even
ἀνεβίβασεν αναβιβαζω pull up; mount
αὐτὸν αυτος he; him
εἰς εις into; for
Ωρ ωρ the
ὄρος ορος mountain; mount
ἐναντίον εναντιον next to; before
πάσης πας all; every
τῆς ο the
συναγωγῆς συναγωγη gathering
20:27
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֣ה ṣiwwˈā צוה command
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַֽ wˈa וְ and
יַּעֲלוּ֙ yyaʕᵃlˌû עלה ascend
אֶל־ ʔel- אֶל to
הֹ֣ר hˈōr הֹר Mount Hor
הָ הַ the
הָ֔ר hˈār הַר mountain
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
כָּל־ kol- כֹּל whole
הָ הַ the
עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
20:27. fecit Moses ut praeceperat Dominus et ascenderunt in montem Or coram omni multitudine
Moses did as the Lord had commanded: and they went up into mount Hor before all the multitude.
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Carl Friedrich Keil and Franz Delitzsch
20:27
Moses executed this command, and Aaron died upon the top of the mountain, according to Num 33:37-38, on the first day of the fifth month, in the fortieth year after the exodus from Egypt, at the age of 123 years (which agrees with Ex 7:7), and was mourned by all Israel for thirty days.
John Gill
20:27 And Moses did as the Lord commanded,.... Though it must be very cutting, distressing, and afflicting to him, to part with a brother so dear to him, and who had been so many years a companion of him, and a partner with him in the care and government of the people of Israel; but it being the Lord's will, he submits unto it, and faithfully and readily obeyed his orders, as he always did:
and they went up into Mount Hor, in the sight of all the congregation; that is, Moses, Aaron, and Eleazar, and perhaps there might be some others that went with them as servants, to attend them and assist them in some things to be done, particularly in the burial of Aaron; they all saw Aaron go up, but he came down no more, and so it was ordered in this public manner, that they might be witnesses of the translation of the priesthood from Aaron to Eleazar, who, after this affair was over, came down with Moses.
John Wesley
20:27 In the sight of all the congregation - That their hearts might be more affected with their loss of so great a pillar, and that they all might be witnesses of the translation of the priesthood from Aaron to Eleazar.
20:2820:28: Եւ մերկացո՛յց յԱհարոնէ զհանդերձս նորա, եւ զգեցոյց զնոսա Եղիազարո՛ւ որդւոյ նորա։
28 նրա վրայից հանեց նրա զգեստները եւ դրանք հագցրեց նրա որդի Եղիազարին:[29] Ահարոնը մեռաւ լերան գագաթին, իսկ Մովսէսն ու Եղիազարը իջան լեռից:
28 Մովսէս մերկացուց Ահարոնը իր զգեստներէն ու անոր որդիին Եղիազարին հագցուց զանոնք։ Եւ Ահարոն հոն լերանը գլուխը մեռաւ։ Մովսէս ու Եղիազար լեռնէն իջան։
Եւ մերկացոյց[321] յԱհարոնէ զհանդերձս նորա, եւ զգեցոյց զնոսա Եղիազարու որդւոյ նորա. եւ մեռաւ Ահարոն ի գլուխ լերինն. եւ իջին Մովսէս եւ Եղիազար ի լեռնէ անտի:

20:28: Եւ մերկացո՛յց յԱհարոնէ զհանդերձս նորա, եւ զգեցոյց զնոսա Եղիազարո՛ւ որդւոյ նորա։
28 նրա վրայից հանեց նրա զգեստները եւ դրանք հագցրեց նրա որդի Եղիազարին:

[29] Ահարոնը մեռաւ լերան գագաթին, իսկ Մովսէսն ու Եղիազարը իջան լեռից:
28 Մովսէս մերկացուց Ահարոնը իր զգեստներէն ու անոր որդիին Եղիազարին հագցուց զանոնք։ Եւ Ահարոն հոն լերանը գլուխը մեռաւ։ Մովսէս ու Եղիազար լեռնէն իջան։
zohrab-1805▾ eastern-1994▾ western am▾
20:2828: и снял Моисей с Аарона одежды его, и облек в них Елеазара, сына его; и умер там Аарон на вершине горы. А Моисей и Елеазар сошли с горы.
20:28 καὶ και and; even ἐξέδυσεν εκδυω disrobe; take off Ααρων ααρων Aarōn; Aaron τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even ἐνέδυσεν ενδυω dress in; wear αὐτὰ αυτος he; him Ελεαζαρ ελεαζαρ Eleazar τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even ἀπέθανεν αποθνησκω die Ααρων ααρων Aarōn; Aaron ἐπὶ επι in; on τῆς ο the κορυφῆς κορυφη the ὄρους ορος mountain; mount καὶ και and; even κατέβη καταβαινω step down; descend Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ελεαζαρ ελεαζαρ Eleazar ἐκ εκ from; out of τοῦ ο the ὄρους ορος mountain; mount
20:28 וַ wa וְ and יַּפְשֵׁט֩ yyafšˌēṭ פשׁט strip off מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses אֶֽת־ ʔˈeṯ- אֵת [object marker] אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָ֗יו bᵊḡāḏˈāʸw בֶּגֶד garment וַ wa וְ and יַּלְבֵּ֤שׁ yyalbˈēš לבשׁ cloth אֹתָם֙ ʔōṯˌām אֵת [object marker] אֶת־ ʔeṯ- אֵת [object marker] אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar בְּנֹ֔ו bᵊnˈô בֵּן son וַ wa וְ and יָּ֧מָת yyˈāmoṯ מות die אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron שָׁ֖ם šˌām שָׁם there בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head הָ hā הַ the הָ֑ר hˈār הַר mountain וַ wa וְ and יֵּ֧רֶד yyˈēreḏ ירד descend מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אֶלְעָזָ֖ר ʔelʕāzˌār אֶלְעָזָר Eleazar מִן־ min- מִן from הָ hā הַ the הָֽר׃ hˈār הַר mountain
20:28. cumque Aaron spoliasset vestibus suis induit eis Eleazarum filium eiusAnd when he had stripped Aaron of his vestments, he vested Eleazar his son with them.
28. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount.
And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount:

28: и снял Моисей с Аарона одежды его, и облек в них Елеазара, сына его; и умер там Аарон на вершине горы. А Моисей и Елеазар сошли с горы.
20:28
καὶ και and; even
ἐξέδυσεν εκδυω disrobe; take off
Ααρων ααρων Aarōn; Aaron
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνέδυσεν ενδυω dress in; wear
αὐτὰ αυτος he; him
Ελεαζαρ ελεαζαρ Eleazar
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέθανεν αποθνησκω die
Ααρων ααρων Aarōn; Aaron
ἐπὶ επι in; on
τῆς ο the
κορυφῆς κορυφη the
ὄρους ορος mountain; mount
καὶ και and; even
κατέβη καταβαινω step down; descend
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ελεαζαρ ελεαζαρ Eleazar
ἐκ εκ from; out of
τοῦ ο the
ὄρους ορος mountain; mount
20:28
וַ wa וְ and
יַּפְשֵׁט֩ yyafšˌēṭ פשׁט strip off
מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָ֗יו bᵊḡāḏˈāʸw בֶּגֶד garment
וַ wa וְ and
יַּלְבֵּ֤שׁ yyalbˈēš לבשׁ cloth
אֹתָם֙ ʔōṯˌām אֵת [object marker]
אֶת־ ʔeṯ- אֵת [object marker]
אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar
בְּנֹ֔ו bᵊnˈô בֵּן son
וַ wa וְ and
יָּ֧מָת yyˈāmoṯ מות die
אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron
שָׁ֖ם šˌām שָׁם there
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
הָ הַ the
הָ֑ר hˈār הַר mountain
וַ wa וְ and
יֵּ֧רֶד yyˈēreḏ ירד descend
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶלְעָזָ֖ר ʔelʕāzˌār אֶלְעָזָר Eleazar
מִן־ min- מִן from
הָ הַ the
הָֽר׃ hˈār הַר mountain
20:28. cumque Aaron spoliasset vestibus suis induit eis Eleazarum filium eius
And when he had stripped Aaron of his vestments, he vested Eleazar his son with them.
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Adam Clarke: Commentary on the Bible - 1831
20:28: And Aaron died there - Hence, as Dr. Lightfoot has justly observed, we have an "indisputable proof that the earthly Canaan was not the utmost felicity at which God's promises to the Israelites aimed since the best men among them were excluded from it."
The remark of some of the fathers here is worthy of attention: "Neither Moses the representative of the law, nor Miriam the representative of the prophets, nor Aaron the representative of the priesthood and its sacrificial rites, could bring the Israelites into possession of the promised land. This was reserved for Joshua, who was in name and conduct the lively type of our Lord and Savior Jesus Christ." He alone can bring those who believe in his name into that rest which remains for the people of God.
There are some observations made by Dr. Lightfoot on this and some of the preceding chapters which should be more generally known.
"The place where the people murmured upon the return of the spies was Kadesh-Barnea, Num 13:26; Num 32:8; Deu 1:19. This place was called Rithmah before, (Num 33:18, compared with Num 12:16, and Num 13:26), and was so called probably from the juniper trees that grew there; but is now named Kadesh, because the Lord was there sanctified upon the people, as Num 20:13; and Barnea, or the wandering son, because here was the decree made of their long wandering in the wilderness. They continued a good space at Kadesh before they removed; for so said Moses, Ye abode in Kadesh many days; or as the Hebrew, According to the days that ye had made abode, namely, at Sinai, Num 20:6. And so they spent one whole year there, for so they had done at Sinai. And whereas God commands them at their murmuring to turn back to the Red Sea, (Deu 1:40), his meaning was, that at their next march, whensoever it was, they should not go forward unto Canaan, but back again towards the Red Sea, whence they came; (but see on Deu 1:1 (note)). And they did so, for they wandered by many stations and marches from Kadesh-Barnea till they came to Kadesh-Barnea again, seven or eight and thirty years after they had first left it. These marches, mentioned in Numbers 33, were these: From Kadesh or Rithmah to Rimmon Parez, to Libnah, to Rissah, to Kehelathah, to Mount Shapher, to Haradah, to Makheloth, to Tahath, to Tarah, to Mithcah, to Hashmonah, to Moseroth, to Benejaaken, to Horhagidgad, to Jotbathah, to Ebronah, to Ezion-Gaber, to Kadesh again, in the fortieth year. And though it was only eleven days' journey from Horeb, by the way of Mount Seir to Kadesh-Barnea, (Deu 1:2), they made it above thrice eleven years' journey!" Had they trusted in God, and obeyed him, their enemies long ere this would have been discomfited, and themselves quietly established in possession of the promised inheritance. But they grieved the Spirit of God, and did not believe his promise; and it would have been inconsistent with the whole economy of grace to have introduced unbelievers into that rest which was a type of the kingdom of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:28: Moses: Num 20:26, Num 33:38-49; Exo 29:29, Exo 29:30
put them: Num 27:16-23; Deu 31:7, Deu 31:8, Deu 34:9; Ch1 22:11, Ch1 22:12, Ch1 22:17, Ch1 28:5-9; Act 20:25-29; Pe2 1:15
died there: Num 33:38, Num 33:39; Deu 10:6, Deu 32:49, Deu 32:50, Deu 34:5; Heb 7:24, Heb 7:25
John Gill
20:28 And Moses stripped Aaron of his garments,.... His priestly garments, which, very probably, were put on at the foot of the mountain, on purpose for the transaction of this affair, since they were not in common worn, but only when in service; the same hands that clothed Aaron with them at first, stripped him of them, and both were done at the command of God; as the stripping of those garments was a divesting Aaron of his office, so it was a figure of the disannulling of his priesthood, when the Messiah should come, a priest after another order:
and put them upon Eleazar his son; which was an investing him with the office of high priest in his father's room; and which, as it must give Aaron pleasure and satisfaction to see his son put into his office before he died, so it signified the continuance of it in succession in his posterity, and was a confirmation of it; and it must be pleasing to Moses and the people of Israel to observe the care and faithfulness of God in providing for the succession of the priesthood:
and Aaron died there in the top of the mount; quietly, comfortably, and contentedly, without the least murmuring or repining: this was on the first day of the fifth month, as appears from Num 33:38, that is, of the month Ab, as the Targum of Jonathan here says; and in this the Jewish writers (k) agree in general, which month answers to part of July and part of August; and in this same place where he died he was buried, as is evident from Deut 10:6, wherefore no credit is to be given to the Arabs, who show a stone not far from Mount Sinai, about two feet high from the ground, on which are seen some unknown characters, which, they say, were engraven by Jeremiah the prophet, in honour of Moses and Aaron, who were buried there (l):
and Moses and Eleazar came down from the mount; after Aaron was dead and buried.
(k) Seder Olam Rabba, c. 10. p. 29. Shalshalet Hakabala, fol. 7. 2. Schulchan Aruch, par. 1. c. 580. sect. 2. (l) Journal from Cairo to Mount Sinai, p. 40. Ed. 2.
John Wesley
20:28 And Moses stript Aaron - And Death will strip us. Naked we came into the world: naked we must go out. We shall see little reason to be proud of our cloaths, our ornaments, or marks of honour, if we consider how soon death will strip us of all our glory, and take the crown off from our head! Aaron died there - He died in Mosera, Deut 10:6. Mosera was the general name of the place where that station was, and mount Hor a particular place in it. Presently after he was stript of his priestly garments, he laid him down and died. A good man would desire, if it were the will of God, not to outlive his usefulness. Why should we covet to continue any longer in this world, than while we may do God and our generation some service?
Robert Jamieson, A. R. Fausset and David Brown
20:28 Aaron died there in the top of the mount--(See on Deut 10:6). A tomb has been erected upon or close by the spot where he was buried.
20:2920:29: Եւ մեռաւ Ահարոն ՚ի գլուխ լերինն. եւ իջին Մովսէս եւ Եղիազար ՚ի լեռնէ անտի։
30 Ամբողջ ժողովուրդը տեսաւ, որ վախճանուեց Ահարոնը, եւ բոլոր իսրայէլացիները երեսուն օր ողբացին Ահարոնի մահը:
29 Երբ բոլոր ժողովուրդը տեսան, որ Ահարոն մեռաւ, Իսրայէլի բոլոր տունը Ահարոնին համար երեսուն օր լացին։
Եւ ետես ամենայն ժողովուրդն թէ վախճանեցաւ Ահարոն, եւ լացին զԱհարոն զերեսուն օր ամենայն տունն Իսրայելի:

20:29: Եւ մեռաւ Ահարոն ՚ի գլուխ լերինն. եւ իջին Մովսէս եւ Եղիազար ՚ի լեռնէ անտի։
30 Ամբողջ ժողովուրդը տեսաւ, որ վախճանուեց Ահարոնը, եւ բոլոր իսրայէլացիները երեսուն օր ողբացին Ահարոնի մահը:
29 Երբ բոլոր ժողովուրդը տեսան, որ Ահարոն մեռաւ, Իսրայէլի բոլոր տունը Ահարոնին համար երեսուն օր լացին։
zohrab-1805▾ eastern-1994▾ western am▾
20:2929: И увидело все общество, что Аарон умер, и оплакивал Аарона весь дом Израилев тридцать дней.
20:29 καὶ και and; even εἶδεν οραω view; see πᾶσα πας all; every ἡ ο the συναγωγὴ συναγωγη gathering ὅτι οτι since; that ἀπελύθη απολυω release; dismiss Ααρων ααρων Aarōn; Aaron καὶ και and; even ἔκλαυσαν κλαιω weep; cry τὸν ο the Ααρων ααρων Aarōn; Aaron τριάκοντα τριακοντα thirty ἡμέρας ημερα day πᾶς πας all; every οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel
20:29 וַ wa וְ and יִּרְאוּ֙ yyirʔˌû ראה see כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering כִּ֥י kˌî כִּי that גָוַ֖ע ḡāwˌaʕ גוע expire אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יִּבְכּ֤וּ yyivkˈû בכה weep אֶֽת־ ʔˈeṯ- אֵת [object marker] אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three יֹ֔ום yˈôm יֹום day כֹּ֖ל kˌōl כֹּל whole בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
20:29. illo mortuo in montis supercilio descendit cum EleazaroAnd Aaron being dead in the top of the mountain, he came down with Eleazar.
29. And when all the congregation saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel.
And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, [even] all the house of Israel:

29: И увидело все общество, что Аарон умер, и оплакивал Аарона весь дом Израилев тридцать дней.
20:29
καὶ και and; even
εἶδεν οραω view; see
πᾶσα πας all; every
ο the
συναγωγὴ συναγωγη gathering
ὅτι οτι since; that
ἀπελύθη απολυω release; dismiss
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
ἔκλαυσαν κλαιω weep; cry
τὸν ο the
Ααρων ααρων Aarōn; Aaron
τριάκοντα τριακοντα thirty
ἡμέρας ημερα day
πᾶς πας all; every
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
20:29
וַ wa וְ and
יִּרְאוּ֙ yyirʔˌû ראה see
כָּל־ kol- כֹּל whole
הָ֣ hˈā הַ the
עֵדָ֔ה ʕēḏˈā עֵדָה gathering
כִּ֥י kˌî כִּי that
גָוַ֖ע ḡāwˌaʕ גוע expire
אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron
וַ wa וְ and
יִּבְכּ֤וּ yyivkˈû בכה weep
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
יֹ֔ום yˈôm יֹום day
כֹּ֖ל kˌōl כֹּל whole
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
20:29. illo mortuo in montis supercilio descendit cum Eleazaro
And Aaron being dead in the top of the mountain, he came down with Eleazar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Аарон умер на 123: году жизни (Чис XXXIII:38, 39).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:29: Gen 1:10; Deu 34:8; Ch2 35:24, Ch2 35:25; Act 8:2
John Gill
20:29 And when all the congregation saw that Aaron was dead,.... Not that they saw his dead body, but they perceived by the relation of Moses, and by various circumstances, as not seeing Aaron come down, whom they saw go up, and seeing Eleazar with Aaron's garments on him, and perhaps by tokens of mourning in Moses and Eleazar; so the Targums of Jonathan and Jerusalem say, they saw them come down from the top of the mountain, with their garments rent, and ashes on their heads, weeping and lamenting:
they mourned for Aaron thirty days; the whole month out; so long public mourning with the Jews lasted, as Josephus (m) relates:
even all the house of Israel; men and women, as the Targum of Jonathan, and so Jarchi: no doubt it was for the amiable virtues and abundant grace that were in him, and the many services he had done for them, both before and since he was invested with the priestly office; and oftentimes the memory of such things is revived after the death of a good man, which are not so much taken notice of in his life, nor he be thanked for them, or have honour and respect shown him on account of them; but when dead, he, and what he has done, are spoken well of, and his loss lamented.
(m) De Bello Jud. l. 3. c. 8. sect. 5.
John Wesley
20:29 Saw - Understood by the relation of Moses and Eleazar, and by other signs. Thirty days - The time of publick and solemn mourning for great persons.
Robert Jamieson, A. R. Fausset and David Brown
20:29 When all the congregation saw that Aaron was dead--Moses and Eleazar were the sole witnesses of his departure (Num 20:28). According to the established law, the new high priest could not have been present at the funeral of his father without contracting ceremonial defilement (Lev 21:11). But that law was dispensed with in the extraordinary circumstances. The people learned the event not only from the recital of the two witnesses, but from their visible signs of grief and change; and this event betokened the imperfection of the Levitical priesthood (Heb 7:12).
they mourned for Aaron thirty days--the usual period of public and solemn mourning. (See on Deut 34:8).