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Numbers 20:1 [study!]

American Standard Version (ASV 1901) [2]
— 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.
King James Version (KJV 1769)
— 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.
New American Standard Bible (NASB ©1995)
— Then the sons of Israel, the whole congregation, came to the wilderness of Zin in the first month; and the people stayed at Kadesh. Now Miriam died there and was buried there.
Webster's Revision of the KJB (WEB 1833)
— 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.
Darby's Translation (DBY 1890)
— And the children of Israel, the whole assembly, came into the wilderness of Zin, in the first month; and the people abode at Kadesh; and Miriam died there, and was buried there.
Rotherham's Emphasized Bible (EBR 1902)
— Then came the sons of Israel, the whole assembly, into the desert of Zin, in the first month, and the people dwelt in Kadesh,—and Miriam died there, and was buried there.
Young's Literal Translation (YLT 1898)
— And the sons of Israel come in,—all the company—to the wilderness of Zin, in the first month, and the people abide in Kadesh, and Miriam dieth there, and is buried there.
Douay-Rheims Challoner Revision (DR 1750)
— 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.
Original King James Bible (AV 1611) [2]
— Then came the children of Israel, [euen] the whole Congregation, into the desert of Zin, in the first moneth: and the people abode in Kadesh, and Miriam died there, and was buried there.
Brenton Greek Septuagint (LXX, Restored Names)
— And the children of Israel, [even] the whole congregation, came into the wilderness of Sin, in the first month, and the people abode in Kadesh{gr.Cades}; and Miriam{gr.Mariam} died there, and was buried there.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Then came the children of Yisrael, [even] the whole congregation, into the desert of Tzin in the first month: and the people abode in Qadesh; and Miryam died there, and was buried there.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Then came 935
{0935} Prime
A primitive root; to go or come (in a wide variety of applications).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
the children 1121
{1121} Prime
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of Yi$rl יִשׂרָאֵל, 3478
{3478} Prime
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
[even] the whole x3605
(3605) Complement
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
congregation, 5712
{5712} Prime
Feminine of H5707 in the original sense of fixture; a stated assemblage (specifically a concourse, or generally a family or crowd).
into the desert 4057
{4057} Prime
From H1696 in the sense of driving; a pasture (that is, open field, whither cattle are driven); by implication a desert; also speech (including its organs).
of Xin צִן 6790
{6790} Prime
From an unused root meaning to prick; a crag; Tsin, a part of the Desert.
in the first 7223
{7223} Prime
From H7221; first, in place, time or rank (as adjective or noun).
month: 2320
{2320} Prime
From H2318; the new moon; by implication a month.
and the people 5971
{5971} Prime
From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock.
abode 3427
{3427} Prime
A primitive root; properly to sit down (specifically as judge, in ambush, in quiet); by implication to dwell, to remain; causatively to settle, to marry.
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
in K קָדֵשׁ; 6946
{6946} Prime
The same as H6945; sanctuary; Kadesh, a place in the Desert.
and Mirym מִריָם 4813
{4813} Prime
From H4805; rebelliously; Mirjam, the name of two Israelitesses.
died 4191
{4191} Prime
A primitive root; to die (literally or figuratively); causatively to kill.
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
there, x8033
(8033) Complement
A primitive particle (rather from the relative H0834); there (transfered to time) then; often thither, or thence.
and was buried 6912
{6912} Prime
A primitive root; to inter.
<8735> Grammar
Stem - Niphal (See H8833)
Mood - Imperfect (See H8811)
Count - 1602
there. x8033
(8033) Complement
A primitive particle (rather from the relative H0834); there (transfered to time) then; often thither, or thence.
Jamieson-Fausset-Brown Commentary

Numbers 20:1

_ _ Numbers 20:1-29. The death of Miriam.

_ _ Then came the children of Israel ... into the desert of Zin in the first month — that is, of the fortieth year (compare Numbers 20:22, Numbers 20:23, with Numbers 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 Numbers 19:22 and Numbers 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 Numbers 13:26). It was their second arrival after an interval of thirty-eight years (Deuteronomy 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 [Numbers 33:38].

Matthew Henry's Commentary

Numbers 20:1-13

_ _ 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 (Numbers 20:1), 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, Exodus 2:4. Miriam died there, Exodus 2:1. She was a prophetess, and had been an instrument of much good to Israel, Micah 6:4. 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 (Exodus 15:20), and therein did them real service; yet she had once been a murmurer (Numbers 12:1), 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, Exodus 17:7. 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, Numbers 20:13. What was there done was here re-acted.

_ _ 1. There was no water for the congregation, Numbers 20:2. 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 (Numbers 20:2), gathered themselves together, and took up arms against Moses and Aaron. They chid with them (Numbers 20:3), 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 5:18. (2.) They were angry that they were brought out of Egypt, and led through this wilderness, Numbers 20:4, Numbers 20:5. 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 (Numbers 14:33); and yet they ventured in the same steps, and, as is charged upon Belshazzar, humbled not their hearts, though they knew all this, Daniel 5:22. [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, Numbers 20:6. 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 11:9), will not always chide; see Genesis 8:21. But he appeared, (1.) On his throne of glory, to silence their unjust murmuring (Numbers 20:6): 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, Numbers 20:8. 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 something 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 (Numbers 20:9), for it was the rod of God, the rod of his strength, as the gospel is called (Psalms 110:2), 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 (Numbers 20:8), and it did so (Numbers 20:11): 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 (Numbers 20:8, Numbers 20:11), 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, Numbers 20:10-12.

_ _ (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 (Numbers 20:12) 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 (Numbers 20:12): You believed me not; nay, it is called rebelling against God's commandment, Numbers 27:14. 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, Exodus 17:6. 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 (Psalms 106:33): 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 (Deuteronomy 9:24), 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 James 1:20. 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, Numbers 11:22, Numbers 11:23. 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 3:2. It should seem, the Psalmist refers to this sin of Moses and Aaron (Psalms 99:8): 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, Numbers 20:13. It is called Meribah-Kadesh (Deuteronomy 32:51), 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, Hosea 11:9. Moses and Aaron did not sanctify God as they ought in the eyes of Israel (Numbers 20:12), 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.

John Wesley's Explanatory Notes

Numbers 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, Exodus 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, Numbers 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.

Geneva Bible Translation Notes

Numbers 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.

Cross-Reference Topical ResearchStrong's Concordance
An, Ex, Is, 40

This was the first month of the fortieth year after the departure from Egypt. (Compare
Numbers 33:38 And Aaron the priest went up into mount Hor at the commandment of the LORD, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first [day] of the fifth month.
, with
Numbers 20:28 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.
of this chapter and
Deuteronomy 1:3 And it came to pass in the fortieth year, in the eleventh month, on the first [day] of the month, [that] Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them;
.) This year was the last of their journeyings, for from the going out of the spies (
Numbers 13:1 And the LORD spake unto Moses, saying,
) unto this time, was about thirty-eight years.
Deuteronomy 1:22-23 And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come. ... And the saying pleased me well: and I took twelve men of you, one of a tribe:
Deuteronomy 2:14 And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, [was] thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the LORD sware unto them.


Numbers 13:21 So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath.
Numbers 27:14 For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that [is] the water of Meribah in Kadesh in the wilderness of Zin.
Numbers 33:36 And they removed from Eziongaber, and pitched in the wilderness of Zin, which [is] Kadesh.
Deuteronomy 32:51 Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel.

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
Numbers 34:3-4 Then your south quarter shall be from the wilderness of Zin along by the coast of Edom, and your south border shall be the outmost coast of the salt sea eastward: ... And your border shall turn from the south to the ascent of Akrabbim, and pass on to Zin: and the going forth thereof shall be from the south to Kadeshbarnea, and shall go on to Hazaraddar, and pass on to Azmon:
Joshua 15:1 [This] then was the lot of the tribe of the children of Judah by their families; [even] to the border of Edom the wilderness of Zin southward [was] the uttermost part of the south coast.
Joshua 15:3 And it went out to the south side to Maalehacrabbim, and passed along to Zin, and ascended up on the south side unto Kadeshbarnea, and passed along to Hezron, and went up to Adar, and fetched a compass to Karkaa:
.) 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.
Numbers 20:16 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:
Psalms 29:8 The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh.


Numbers 12:1 And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.
Numbers 12:10 And the cloud departed from off the tabernacle; and, behold, Miriam [became] leprous, [white] as snow: and Aaron looked upon Miriam, and, behold, [she was] leprous.
Numbers 12:15 And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in [again].
Numbers 26:59 And the name of Amram's wife [was] Jochebed, the daughter of Levi, whom [her mother] bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister.
Exodus 2:4 And his sister stood afar off, to wit what would be done to him.
Exodus 2:7 Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?
Exodus 15:20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
Micah 6:4 For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.
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Ex 2:4, 7; 15:20. Nu 12:1, 10, 15; 13:1, 21; 20:16, 28; 26:59; 27:14; 33:36, 38; 34:3. Dt 1:3, 22; 2:14; 32:51. Jsh 15:1, 3. Ps 29:8. Mi 6:4.

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