GOD'S WORD® Translation (©1995)
Moses took off Aaron's priestly clothes and put them on his son Eleazar. Aaron died there on top of the mountain. Then Moses and Eleazar came down from the mountain.

King James Bible
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.

Douay-Rheims Bible
And when he had stripped Aaron of his vestments, he vested Eleazar his son with them.

Darby Bible Translation
And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there upon the top of the mountain; and Moses and Eleazar came down from the mountain.

English Revised Version
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.

Webster's Bible Translation
And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there on the top of the mount: and Moses and Eleazar came down from the mount.

World English Bible
Moses stripped Aaron of his garments, and put them on Eleazar his son; and Aaron died there on the top of the mountain: and Moses and Eleazar came down from the mountain.

Young's Literal Translation
and Moses strippeth Aaron of his garments, and clotheth with them Eleazar his son, and Aaron dieth there on the top of the mount; and Moses cometh down -- Eleazar also -- from the mount,

Cross References

Exodus 29:29 "The holy garments of Aaron shall be for his sons after him, that in them they may be anointed and ordained.

Numbers 20:27 So Moses did just as the LORD had commanded, and they went up to Mount Hor in the sight of all the congregation.

Numbers 27:13 "When you have seen it, you too will be gathered to your people, as Aaron your brother was;

Numbers 33:38 Then Aaron the priest went up to Mount Hor at the command of the LORD, and died there in the fortieth year after the sons of Israel had come from the land of Egypt, on the first day in the fifth month.

Deuteronomy 10:6 (Now the sons of Israel set out from Beeroth Bene-jaakan to Moserah. There Aaron died and there he was buried and Eleazar his son ministered as priest in his place.

Deuteronomy 32:50 "Then die on the mountain where you ascend, and be gathered to your people, as Aaron your brother died on Mount Hor and was gathered to his people,

Commentary

Matthew Henry's Whole Bible Commentary

Verses 22-29

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. 7:23-25.

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. 22:21. 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 Deu. 10:6, 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.

Calvin's Commentary

23. And the Lord spoke unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying,

23. Dixit autem Jehova ad Mosen et Aharon in monte Hor, in finibus terrae Edom, dicendo:

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.

24. Congregabitur Aharon ad populos suos.: Non enim ingredietur terram quam dedi filiis Israel: eo quod rebelles fueritis ori meo in aquis jurgii.

25. Take Aaron and Eleazar his son, and bring them up unto mount Hor;

25. Accipe Aharon et Eleazar filium ejus, et ascendere fac eos in Hor montem.

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.

26. Tunc exues Aharon vestibus suis, quibus indues Eleazar filium ejus: quia Aharon colligetar, et morietur ibi.

27. And Moses did as the Lord commanded: and they went up into mount Hor, in the sight of all the congregation.

27. Fecitque Moses quemadmodum praeperat Jehova. Et ascenderunt in Hor montem in oculis totius congregationis.

28. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; mid Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount.

28. Et exuit Moses Aharon vestibus suis, et induit illis Eleazar filium ejus, mortuusque est Aharon ibi in vertice montis. Tunc descendit Moses et Eleazar de monte.

29. And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.

29. Videns autem tota congregatio quod obiisset Aharon, fleverunt eum triginta diebus tota domus Israel.

23. And the Lord spoke unto Moses. First of all, in the death of Aaron, we must consider the execution of the sentence, whereby he had been condemned; for God wished to show that He had not threatened either him or Moses in vain, with what then occurred, as children are wont to be threatened. If Aaron had died without any such prediction, since he might have seemed from his extreme age to have but discharged the debt of nature, as it is called, the people might have been so overcome by their grief, as to have no inclination to proceed. But now, when, in the death of one man, the condemnation of their public and common guilt is clearly manifested, such great severity on God's part against the high-priest, who had before propitiated God towards them all by his intercession, must have been a very sharp spur to them all. For it must needs have suggested itself to them, that God was no longer to be trifled with, before whom not even this sacred dignity could escape punishment. This was the reason why Aaron was called forth to die in the sight of all, that the survivors might learn to live to God, inasmuch as He instructed them to obey by this notable example. For the rebuke is added not so much for the sake of Moses and Aaron, viz., that they should not enter the land, because they had been rebellious against God's word, as that the people might perceive that they deserved to perish ten times over; since, by their contumacy, they had exasperated the holy men, so that in the excess of their zeal they had almost fallen away from the faith.

25. Take Aaron and Eleazar his son. Aaron's successor was to be designated whilst he was himself still living; first of all, that the perpetuity of the priesthood might be secured; and, secondly, lest the people, with their usual temerity, should take upon themselves the election in a matter depending on the will of God, alone. For, unless Eleazar had been appointed priest whilst his father was yet alive, the office itself might fall into disesteem, since the high dignity of any individua! is often odious. Lest, therefore, their perverse envy might impel them to repudiate the priesthood, God anticipates them, and provides that religion, which ought to be perpetual, should not perish together with the men. Again, we know how great was the audacity of this people in innovation; lest, then, they should, at their own caprice, take to themselves a priest from another tribe, it was well that he of whom God approved, should be firmly established, so as to be received without controversy as the true and lawful one. In this matter an external symbol was made use of, in that Eleazar was invested with the sacred garments; nor does this refer to the shirt, or the slippers, but to the sacerdotal ornaments. The effect, therefore, of this ceremony was as if Aaron should resign the office, which he had discharged till that day, to his son. Moreover, it is worthy of observation that Aaron not only voluntarily cedes his dignity, but his life also. By this proof his faith was confirmed, for had he not been persuaded that an inheritance was laid up for him in heaven, he would not have so calmly migrated from the world. Since, however, he composes himself to die, just as if he were but lying down on his bed, it is altogether beyond a doubt that his mind was lifted up to the hope of a blessed resurrection, from whence arises a cheerful readiness to die. And it is probable that his faith was elevated and strengthened when he saw that the testimony of God's grace, on which the safety of the people depended, was made to rest upon the person of his son. For it was exactly as if the image of the Mediator were set visibly before his eyes. This consolation, then, being of no ordinary character, rendered him superior to the terrors of death. Meanwhile, Eleazar succeeded, in the presence of the people, so that his authority might not hereafter be exposed to their murmurs.

29. And when all the congregation saw. This has been an error common to almost all nations and ages, but which reigned peculiarly amongst the people of Israel -- to pay due honor to God's holy servants, rather after their deaths than in their lives. They had frequently wished to stone Aaron; they had raised great tumults, in order to cast him down from the dignity in which God had placed him; now, forgetting their malignity and envy, they lament for him when dead.

The question, however, occurs, whether the mourning for a month, which is here recorded, was praiseworthy or not? But it could not be otherwise than improper, inasmuch as it was a means of aggravating their grief; for men are naturally only too much inclined to excessive grief, even although they do not indulge it; and besides, the hope of a better life avails to mitigate sorrow. Hence we infer, that those are endued with scarcely any taste of eternal salvation, who give way to immoderate grief. But, since believers have another cause for mourning, i.e., to exercise themselves both in the fear of God, and in the hope and desire of the future resurrection, this solemn mourning has not been unreasonably received as a general custom. Since death is a mirror of God's curse upon the whole human race, it is profitable for us, whenever any of our belongings dies, to mourn our common lot, so as to humble ourselves beneath God's hand. Besides, if mourning is directed to its proper end, it in a manner unites the living with the dead; so that in death itself the communion of the new and immortal life shines forth. And further, the weakness of the ancient people had need of being propped and supported by such aids as this; for, amidst their dark shadows, it would not have been easy to rise above the world, unless they had been taught that the dead still belonged to them, and that there remained some bond of connection between them. But if the utility (of this custom) be corrupted by its abuse, it is not just that what is right in itself should be blamed for the fault of men.

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Alphabetical: Aaron Aaron's After and came died down Eleazar from garments had his Moses mountain of on put removed son stripped the them Then there top

Bible Browser

The Waters of Meribah
'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, …
Alexander Maclaren—Expositions of Holy Scripture

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The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica

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J. W. McGarvey—The Four-Fold Gospel

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It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time …
Alfred Edersheim—Sketches of Jewish Social Life

Peræa to Bethany. Raising of Lazarus.
^D John XI. 1-46. ^d 1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. [For Bethany and the sisters, see p. 478.] 2 And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair [John xii. 3 ], whose brother Lazarus was sick. [The anointing had not yet taken place, as John himself shows. For a similar anticipation see Matt. x. 4. There are five prominent Marys in the New Testament: those of Nazareth, Magdala and Bethany; the …
J. W. McGarvey—The Four-Fold Gospel

The Hebrews and the Philistines --Damascus
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G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible …
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Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament