Numbers 20

Numbers 20


The Israelites,I the wholeII congregation,III

Notes on verse 1a

I “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is from banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense. Yisrael is from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
II “whole” = kol. From kalal (to complete). This is all or every.
III “congregation” = edah. From yaad (to appoint, assemble or gather selves, agree) OR from ed (witness, testimony, recorder); from ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is a congregation, assembly, or company. It could be a family, crowd, or fixture.

cameIV into the wildernessV of ZinVI in the firstVII month,VIII

Notes on verse 1b

IV “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
V “wilderness” = midbar. From dabar (to speak, command, declare). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.
VI “Zin” = Tsin. 10x in OT. This is Zin or Tsin, which may come from a word that means to prick. It could mean “a crag” or “thorn” or “barb” or “decompilation” or “dry place” or “tradition” or “low palm tree” or “lowland.” See
VII “first” = rishon. From rishah (beginning or early time); from rosh (head, captain, or chief; excellent or the forefront; first in position or in statue or in time). This is first, former, ancestor, beginning, ranked first.
VIII “month” = chodesh. From chadash (to renew, repair). This refers to a new moon. It can also mean monthly.

and the peopleIX stayedX in Kadesh.XI

Notes on verse 1c

IX “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
X “stayed” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
XI “Kadesh” = Qadesh. 18x in OT. From the same as qodesh (set apart and so sacred; God is different from us and so God is holy/set apart; things we dedicate to God’s service are set apart for God and so they, too, are holy, etc.) This is Kadesh, a place whose name means sacred or sanctuary.

MiriamXII diedXIII there and was buriedXIV there.

Notes on verse 1d

XII “Miriam” = Miryam. 15x in OT. From marah (to be contentious, rebellious, bitter, provoking, disobedient; to be or make bitter or unpleasant; figuratively, to rebel or resist; causatively to provoke). This is Miriam.
XIII “died” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
XIV “buried” = qabar. This is to bury or inter. It could also refer to the person who does the burying.

Now there wasXV no waterXVI for the congregation, so they gathered togetherXVII against MosesXVIII and against Aaron.XIX 

Notes on verse 2

XV “was” = hayah. This is to be or become, to happen.
XVI “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
XVII “gathered together” = qahal. From qahal (assembly, congregation, multitude). This is to gather, convene, assemble like a congregation.
XVIII “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
XIX “Aaron” = Aharon. Derivation uncertain. May mean “bearer of martyrs” OR be related to Ancient Egyptian ꜥḥꜣ rw (warrior lion) OR elevated, exalted, high mountain. This is Aaron. See

The people quarreledXX with Moses and said, “Would thatXXI we had diedXXII

Notes on verse 3a

XX “quarreled” = rib. This is properly to toss or grapple. It is used figuratively to mean wrangling and so for arguments, complaints, or disputes. It is used in a legal setting for pleading or defending a case.
XXI “would that” = lu. This is if, oh that. It is an interjection. It could indicate something one would like or a polite request.
XXII “died” = gava. This is to breathe out, which implies expire or die.

when our kindredXXIII diedXXIV beforeXXV the Lord!XXVI 

Notes on verse 3b

XXIII “kindred” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
XXIV “died” = gava. Same as “died” in v3. See note XXII above.
XXV “before” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
XXVI “Lord” = YHVH. Related to “was” in v2. From havah (to be, become) or hayah (see note XV above). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.

Why have you broughtXXVII the assemblyXXVIII of the Lord into this wilderness for us and our livestockXXIX to dieXXX here? 

Notes on verse 4

XXVII “brought” = bo. Same as “came” in v1. See note IV above.
XXVIII “assembly” = qahal. Related to “gathered together” in v2. See note XVII above.
XXIX “livestock” = beir. 6x in OT. From baar (to consume, feed, kindle, be brutish). This is animal or cattle.
XXX “die” = mut. Same as “died” in v1. See note XIII above.

Why have you brought us upXXXI out of EgyptXXXII to bringXXXIII us to this wretchedXXXIV place?XXXV

Notes on verse 5a

XXXI “brought…up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
XXXII “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.
XXXIII “bring” = bo. Same as “came” in v1. See note IV above.
XXXIV “wretched” = ra’. From ra’a’ (to be evil, bad, afflict; properly, to spoil – to destroy by breaking into pieces; figuratively, to cause something to be worthless; this is bad in a physical, social, or moral sense; that which displeases, to do harm or mischief, to punish or vex). This is bad, disagreeable, that which causes pain, misery, something having little or no value, something that is ethically bad, wicked, injury, calamity. This refers to anything that is not what it ought to be – a natural disaster, a disfigurement, an injury, a sin.
XXXV “place” = maqom. From qum (to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.

It is no place for grainXXXVI or figsXXXVII or vinesXXXVIII or pomegranates,XXXIX and there is no water to drink.”XL 

Notes on verse 5b

XXXVI “grain” = zera. From zara (to sow or scatter seed; conceive or yield). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.
XXXVII “figs” = teenah. It may have a foreign derivation. This is a fig tree.
XXXVIII “vines” = gephen. Root may mean to twine or bend. So, it is a vine, particularly referring to grapes.
XXXIX “pomegranates” = rimmon. Of foreign origin OR from ramam (to rise in a literal or figurative sense; to get up or exalt). This is a pomegranate or a decoration in that shape. It can also refer to the pomegranate tree.
XL “drink” = shathah. This is to drink literally or figuratively. It could also be a drinker.

Then Moses and Aaron went awayXLI fromXLII the assembly to the entranceXLIII of the tentXLIV of meeting;XLV

Notes on verse 6a

XLI “went away” = bo. Same as “came” in v1. See note IV above.
XLII {untranslated} = paneh. Same as “before” in v3. See note XXV above.
XLIII “entrance” = pethach. From pathach (to open wide in a literal or figurative sense; to open, draw out, let something go free, break forth, to plow, engrave, or carve). This is any kind of opening – a door, entrance, gate.
XLIV “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
XLV “meeting” = moed. Related to “congregation” in v1. From yaad (see note III above). This is a meeting, assembly, fixed time. It can be used for a festival or feast. It can also refer to a meeting place.

they fellXLVI on their faces,XLVII and the gloryXLVIII of the Lord appearedXLIX to them. 

Notes on verse 6b

XLVI “fell” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.
XLVII “faces” = paneh. Same as “before” in v3. See note XXV above.
XLVIII “glory” = kabod. From kabad (to be heavy, weighty, burdensome). This is weighty. Figuratively, glorious, abundant, riches, honor, splendor – a reference to one’s reputation or character. This word is often used to describe God and God’s presence.
XLIX “appeared” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.

The Lord spokeL to Moses, saying, “TakeLI the staff,LII and assembleLIII the congregation, you and your brotherLIV Aaron,

Notes on verses 7-8a

L “spoke” = dabar. Related to “wilderness” in v1. See note V above.
LI “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
LII “staff” = matteh. From natah (to stretch or spread out, extend, bend). This is a staff, rod, branch, or tribe. It could be a rod for discipline or correction. It could be a scepter to indicate authority, a throwing lance, or a walking staff. Figuratively, it could also be something that supports life (like bread).
LIII “assemble” = qahal. Same as “gathered together” in v2. See note XVII above.
LIV “brother” = ach. Same as “kindred” in v3. See note XXIII above.

and commandLV the rockLVI before their eyesLVII to yieldLVIII its water. Thus you shall bringLIX water out of the rock for them; thus you shall provide drinkLX for the congregation and their livestock.”

Notes on verse 8b

LV “command” = dabar. Same as “spoke” in v7. See note L above.
LVI “rock” = sela. Root may mean being lofty. This is a rock, cliff, crag, mountain. It could be used figuratively for obstinance or to show God as a refuge. It can also more generally mean fortress or stronghold.
LVII “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
LVIII “yield” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
LIX “bring” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
LX “provide drink” = shaqah. This is to give water to, to cause to drink – to irrigate, drown. It can be used for watering plants or giving water to flocks.

So Moses took the staff from beforeLXI the Lord, as he had commandedLXII him. 10 Moses and Aaron gathered the assembly together beforeLXIII the rock, and he said to them, “Listen,LXIV, LXV you rebels;LXVI shall we bringLXVII water for you out of this rock?” 

Notes on verses 9-10

LXI “before” = paneh. Same as “before” in v3. See note XXV above.
LXII “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
LXIII “before” = paneh. Same as “before” in v3. See note XXV above.
LXIV “listen” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
LXV {untranslated} = na. This particle is used for requests or for urging. It can be we pray, now, I ask you, oh. This is the same “na” in “hosanna.”
LXVI “rebels” = marah. Related to “Miriam” in v1. See note XII above.
LXVII “bring” = yatsa. Same as “bring” in v8. See note LIX above.

11 Then Moses liftedLXVIII up his handLXIX and struckLXX the rock twiceLXXI with his staff; water came outLXXII abundantly,LXXIII and the congregation and their livestock drank. 

Notes on verse 11

LXVIII “lifted” = rum. This is to rise or raise, to be high literally or figuratively. So it can also mean to exalt or extol.
LXIX “hand” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
LXX “struck” = nakah. This is to hit whether lightly or severely. It can be used in a literal or figurative sense. So, this could be beat, punish, give wounds, kill, or slaughter.
LXXI “twice” = paam. From paam (to move, trouble; to tap in a regular rhythm; to agitate). This is a beat, stroke, footstep, or occurrence.
LXXII “came out” = yatsa. Same as “bring” in v8. See note LIX above.
LXXIII “abundantly” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.

12 But the Lord said to Moses and Aaron, “BecauseLXXIV you did not trustLXXV in me, to show my holinessLXXVI before the eyes of the Israelites,

Notes on verse 12a

LXXIV “because” = yaan. From anah (to answer, respond, announce, sing, shout, or testify; to pay attention, which implies responding and, by extension, starting to talk; singing, shouting, testifying, etc.). This is because, since, for the sake of, giving a reason.
LXXV “trust” = aman. This is to believe, endure, fulfill, confirm, support, be faithful. It is to put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid. This is where the word “amen” comes from.
LXXVI “show…holiness” = qadash. Related to “Kadesh” in v1. From qodesh (see note XI above). This is set apart, consecrated, hallowed, sanctified. This is something or someone that is set apart for a holy purpose or use – ceremonially or morally clean.

thereforeLXXVII you shall not bringLXXVIII this assembly into the landLXXIX that I have givenLXXX them.” 

Notes on verse 12b

LXXVII “therefore” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
LXXVIII “bring” = bo. Same as “came” in v1. See note IV above.
LXXIX “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
LXXX “given” = natan. Same as “yield” in v8. See note LVIII above.

13 These are the waters of Meribah,LXXXI where the Israelites quarreled with the Lord and through which he showed himself to be holy.LXXXII

14 Moses sentLXXXIII messengersLXXXIV from Kadesh to the kingLXXXV of Edom,LXXXVI

Notes on verses 13-14a

LXXXI “Meribah” = Meribah. Related to “quarreled” in v3. 6x in OT. From the same as meribah (strife, quarrel); from rib (see note XX above). This is Meribah, a place whose name means “strife.”
LXXXII “showed…holy” = qadash. Same as “show…holiness” in v12. See note LXXVI above.
LXXXIII “sent” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
LXXXIV “messengers” = malak. This is a messenger, an angel, or a deputy of some kind. Can be used for human messengers literally or for prophets, priests, or teachers as messengers of God. Also used for supernatural messengers i.e. angels.
LXXXV “king” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
LXXXVI “Edom” = Edom. From the same as adom (to be red or flushed). This is Edom or Idumaea. It means red.

“ThusLXXXVII says your brother Israel: You knowLXXXVIII allLXXXIX the adversityXC that has befallenXCI us, 

Notes on verse 14b

LXXXVII “thus” = koh. Perhaps from ki (that, for when, certainly) + hu (he, she, it). This is like this, thus, here, now.
LXXXVIII “know” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.
LXXXIX “all” = kol. Same as “whole” in v1. See note II above.
XC “adversity” = telaah. 4x in OT. From laah (to be weary or exhausted, parched, faint, or tired; to be impatient or have a hard time; figuratively, being grieved or disgusted). This is trouble, distress, or weariness.
XCI “befallen” = matsa. This is to find, catch or acquire. It can also mean to come forth or appear. Figuratively, this can mean to meet or be together with.

15 how our ancestorsXCII went downXCIII to Egypt, and we livedXCIV in Egypt a longXCV time,XCVI and the EgyptiansXCVII oppressedXCVIII us and our ancestors, 

Notes on verse 15

XCII “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
XCIII “went down” = yarad. This is to go down, descend; going down in a literal or figurative sense. It can be going to the shore or a boundary, bringing down an enemy.
XCIV “lived” = yashab. Same as “stayed” in v1. See note X above.
XCV “long” = rab. Same as “abundantly” in v11. See note LXXIII above.
XCVI “time” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
XCVII “Egyptians” = Mitsri. Related to “Egypt” in v5. From the same as mitsrayim (see note XXXII above). This is Egyptian.
XCVIII “oppressed” = ra’a’. Related to “wretched” in v5. See note XXXIV above.

16 and when we criedXCIX to the Lord, he heardC our voiceCI and sent an angelCII and broughtCIII us out of Egypt,

Notes on verse 16a

XCIX “cried” = tsaaq. This is to cry out or call together, to shriek. It can mean, by implication, calling for an assembly.
C “heard” = shama. Same as “listen” in v10. See note LXIV above.
CI “voice” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
CII “angel” = malak. Same as “messengers” in v14. See note LXXXIV above.
CIII “brought” = yatsa. Same as “bring” in v8. See note LIX above.

and hereCIV we are in Kadesh, a townCV on the edgeCVI of your territory.CVII 

Notes on verse 16b

CIV “here” = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
CV “town” = iyr. From uwr (to awaken or wake oneself up). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.
CVI “edge” = qatseh. From qatsah (to cut off, cut short; figuratively, to destroy). This is end, brink, border, edge, frontier. It can refer to that which is within set boundaries.
CVII “territory” = gebul. Perhaps from gabal (to border, twist like rope). This is boundary, limit, coast, space. Properly, it is a line that is twisted, which implies a boundary and, by extension, the boundaries of a territory or other enclosed space.

17 NowCVIII let us passCIX through your land. We will not pass through fieldCX or vineyardCXI or drink water from any well;CXII

Notes on verse 17a

CVIII “now” = na. Same as {untranslated} in v10. See note LXV above.
CIX “pass” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
CX “field” = sadeh. This is literally field, ground, soil, or land. It can be used to mean wild like a wild animal.
CXI “vineyard” = kerem. This is a vineyard, garden, vines, or a vintage.
CXII “well” = beer. From baar (to make plain; to dig; can also mean to engrave or figuratively to explain). This is a well or pit.

we will go alongCXIII the King’s Highway,CXIV not turning asideCXV to the right handCXVI or to the leftCXVII until we have passed through your territory.”

Notes on verse 17b

CXIII “go along” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
CXIV “Highway” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
CXV “turning aside” = natah. Related to “staff” in v8. See note LII above.
CXVI “right hand” = yamin. May be from yamam (to go or choose the right, use the right hand; to be physically fit or firm). This can mean right hand, right side, or south. Since most people are right-handed, the metaphorical usage of this word presumes that the right hand is stronger and more agile. Thus, it is the instrument of power and action.
CXVII “left” = semol. Perhaps from the same as simlah (mantle, clothes, wrapper); perhaps from semel (image, figure, likeness). This is left, left side, or north as the part that is dark.

18 But Edom said to him, “You shall not pass through, orCXVIII we will come outCXIX with the swordCXX againstCXXI you.” 

Notes on verse 18

CXVIII “or” = pen. Related to “before” in v3. Perhaps from panah (see note XXV above). This is lest, if, or.
CXIX “come out” = yatsa. Same as “bring” in v8. See note LIX above.
CXX “sword” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.
CXXI “against” = qirah. From the same as qara (to happen, meet, bring about). This is any kind of encounter, whether peaceful, hostile, or incidental. It can also mean help or seek.

19 The Israelites said to him, “We will stayCXXII on the highway,CXXIII and if we drink of your water, we and our livestock,CXXIV

Notes on verse 19a

CXXII “stay” = alah. Same as “brought…up” in v5. See note XXXI above.
CXXIII “highway” = mesillah. From salal (to lift up, build, pile, extol, exalt; can also be used for opposing as a dam holds back water). This is highway, path, step. It could be a course in a figurative sense or specifically a viaduct or staircase.
CXXIV “livestock” = miqneh. From qanah (to get, acquire, purchase, move to jealousy, buyer, keep cattle). This is something that is bought, which implies property or possession. However, it is generally used of livestock – cattle, flock, herds.

then we will payCXXV forCXXVI it. It is onlyCXXVII

Notes on verse 19b

CXXV “pay” = natan. Same as “yield” in v8. See note LVIII above.
CXXVI “for” = meker. 3x in OT. From makar (to sell – could be commerce/trade, a daughter to be married, someone into slavery; figuratively, to surrender). This is merchandise or price. It can refer to the general worth of something.
CXXVII “only” = raq. From the same as raq (thin, surely, only); perhaps from raqaq (to spit). This is but, except, at least. In the sense of being thin, it figuratively refers to some kind of limit.

aCXXVIII small matter;CXXIX just let us pass through on foot.”CXXX 

Notes on verse 19c

CXXVIII {untranslated} = ayin. This is no or nothing.
CXXIX “matter” = dabar. Related to “wilderness” in v1 & “spoke” in v7. From dabar (see note V above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
CXXX “foot” = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.

20 But he said, “You shall not pass through.” And Edom came outCXXXI againstCXXXII them with a largeCXXXIII force,CXXXIV

Notes on verse 20a

CXXXI “came out” = yatsa. Same as “bring” in v8. See note LIX above.
CXXXII “against” = qirah. Same as “against” in v18. See note CXXI above.
CXXXIII “large” = kabed. Related to “glory” in v6. From kabad (see note XLVIII above). This is heavy, grievous, sore. It can also be weighty in the sense of gravitas. The word for “glory” in Hebrew comes from this root (kabod).
CXXXIV “force” = am. Same as “people” in v1. See note IX above.

heavilyCXXXV armed.CXXXVI 21 Thus Edom refused to give Israel passageCXXXVII through their territory, so Israel turned awayCXXXVIII from them.

Notes on verses 20b-21

CXXXV “heavily” = chazaq. From chazaq (to strengthen, seize, be courageous, repair, bind, heal, conquer, harden). This is strong, hard, powerful, loud, bold, violent, impudent. It is usually strong in a negative sense.
CXXXVI “armed” = yad. Same as “hand” in v11. See note LXIX above.
CXXXVII “passage” = abar. Same as “pas” in v17. See note CIX above.
CXXXVIII “turned away” = natah. Same as “turning aside” in v17. See note CXV above.

22 They set outCXXXIX from Kadesh, and the Israelites, the whole congregation, cameCXL to MountCXLI Hor.CXLII 

Notes on verse 22

CXXXIX “set out” = nasa. This is properly pulling up as when one pulls up tent pegs or stakes. This would imply striking tents in order to start a journey. So this could be bring, pullout, set out, journey, or cause to go away.
CXL “came” = bo. Same as “came” in v1. See note IV above.
CXLI “Mount” = har. Related to “Hor” in v22. See note CXLII below.
CXLII “Hor” = Hor. 12x in OT. Perhaps from har (mountain, hill); from harar (mountain, hill). This is Hor, the name of two mountains – one in Idumaea and another in Syria.

23 Then the Lord said to Moses and Aaron at Mount Hor, on the borderCXLIII of the land of Edom, 24 “Let Aaron be gatheredCXLIV to his people. For he shall not enterCXLV the land that I have given to the Israelites, because you rebelled against my commandCXLVI at the waters of Meribah. 

Notes on verses 23-24

CXLIII “border” = gebul. Same as “territory” in v16. See note CVII above.
CXLIV “gathered” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.
CXLV “enter” = bo. Same as “came” in v1. See note IV above.
CXLVI “command” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.

25 Take Aaron and his sonCXLVII Eleazar,CXLVIII and bring them upCXLIX Mount Hor; 

Notes on verse 25

CXLVII “son” = ben. Same as “Israelites” in v1. See note I above.
CXLVIII “Eleazar” = Elazar. Related to “Israelites” in v1. From El (see note I above) + azar (to help, protect, support, ally; properly, to surround so as to provide aid). This is Elezar or Elazar, meaning “God has helped” or “God is helper.”
CXLIX “bring…up” = alah. Same as “brought…up” in v5. See note XXXI above.

26 stripCL Aaron of his vestments,CLI and put them onCLII his son Eleazar. But Aaron shall be gatheredCLIII to his people and shall dieCLIV there.” 

Notes on verse 26

CL “strip” = pashat. This is to raid or invade. Figuratively, it means to strip or plunder.
CLI “vestments” = beged. From bagad (to cover or conceal; figuratively, to act in a covert or treacherous way, to transgress or pillage). This is clothing, garment, robe, or some other kind of clothing. Figuratively, it can be treachery or pillaging.
CLII “put…on” = labash. This is to wrap around, which implies clothing oneself or someone else. This is wrapping around in a literal or figurative way.
CLIII “gathered” = asaph. Same as “gathered” in v24. See note CXLIV above.
CLIV “die” = mut. Same as “died” in v1. See note XIII above.

27 Moses didCLV as the Lord had commanded;CLVI they went upCLVII Mount Hor in the sightCLVIII of the whole congregation. 28 Moses stripped Aaron of his vestments and put them on his son Eleazar, and Aaron diedCLIX there on the topCLX of the mountain. Moses and Eleazar came downCLXI from the mountain. 

Notes on verses 27-28

CLV “did” = asah. This is to make, do, act, appoint, become in many senses.
CLVI “commanded” = tsavah. Same as “commanded” in v9. See note LXII above.
CLVII “went up” = alah. Same as “brought…up” in v5. See note XXXI above.
CLVIII “sight” = ayin. Same as “eyes” in v8. See note LVII above.
CLIX “died” = mut. Same as “died” in v1. See note XIII above.
CLX “top” = rosh. Related to “first” in v1. See note VII above.
CLXI “came down” = yarad. Same as “went down” in v15. See note XCIII above.

29 When all the congregation sawCLXII that Aaron had died,CLXIII all the houseCLXIV of Israel mournedCLXV for Aaron thirtyCLXVI days.CLXVII

Notes on verse 29

CLXII “saw” = raah. Same as “appeared” in v6. See note XLIX above.
CLXIII “died” = gava. Same as “died” in v3. See note XXII above.
CLXIV “house” = bayit. Related to “Israelites” in v1. Probably from banah (see note I above). This is house, court, family, palace, temple.
CLXV “mourned” = bakah. This is to weep, complain, or lament.
CLXVI “thirty” = sheloshim. From the same as shalosh (three, fork, triad). This is thirty or thirtieth.
CLXVII “days” = yom. Same as “time” in v15. See note XCVI above.

Image credit: “Moses Striking Water in the Desert” in the interior of Saint Nicasius Church of Reims in Marnes, France by Maurice Denis, 1934.

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