1<\/strong>. and Miriam died there<\/em> ] At what period this took place is not stated. The event has no connexion with the following narrative.<\/p>\n Num. 20<\/span> and Num. 21<\/span> 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<\/span>). 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.<\/P> The incidents are apparently not narrated in a strictly chronological order (see Num 21:1<\/span>). The leading purpose of Num. 20<\/span> seems to be to narrate the loss by the people of their original leaders before their entrance into the land of promise.<\/P> Even the whole congregation – <\/B>This emphatic expression (compare Num 13:26<\/span>; Num 14:1<\/span>) 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<\/span>). 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<\/span>; Psa 74:14<\/span>); and availing themselves of the resources of a district which were in ancient times vastly greater than they now are.<\/P> These natural resources were supplemented, where needful, by miraculous aid. The whole guidance of Israel through the wilderness is constantly referred to Gods special and immediately superintending care (Deu 8:4<\/span> following; Deu 29:5<\/span>; Neh 9:21<\/span>; Isa 63:11-14<\/span>; Amo 2:10<\/span>, etc.).<\/P> Yet though Gods 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<\/span> ff; Amo 5:25<\/span> following; Hos 9:10<\/span>.<\/P> Into the desert of Zin – <\/B>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.<\/P> In the first month – <\/B>i. e. of the fortieth year of the Exodus.<\/P><\/p>\n Num 20:1<\/span><\/p>\n The people abode in Kadesh.<\/em><\/p>\n<\/p>\n The new departure<\/strong><\/p>\n The fortieth year is now running its course. The time of the curse has nearly expired. And now preparations may be begun for entering a second time on the march to Canaan, where a new generation must vindicate the claim of Israel to be indeed the hosts of the Lord, by taking possession of the land of promise. It was at Kadesh that the sentence had been pronounced which doomed their fathers to these dreary years of wandering. It is at Kadesh again that the camp is reorganised. It seems likely that during the interval there was no definite aim or object before the people, so that they moved about as suited their convenience or necessities, very much as the wandering tribes of the desert do still. This would lead to a relaxation of discipline and order in the camp, and more or less scattering of the people. Their unity was indeed to a certain extent kept up, and their marching orders given as of old, probably at long intervals. So at least we would infer from the itinerary in chap. 33.; but there must have been no little disorganisation and dispersion, rendering it necessary that there should be a reassembling of the forces. For this purpose no place could be better or <\/strong>more appropriate than Kadesh, not only because it must have been so familiar to all, but also because, by making it their point of departure, they resumed the thread that had been broken by the unbelief of their fathers. The total loss of the long interval of time, moreover, is more distinctly marked by the gathering of the people together at the old halting-place. There is a striking contrast between the <\/strong>new departure and the old. The first began with the numbering and mustering of the armed men, and all the bustle, activity, and energy of a youthful host setting out to victory. The second seems to have a much less hopeful beginning. The twentieth of Numbers is one of the saddest chapters in the book. It begins with the death of her who had been the leader in the song of victory on the shores of the Red Sea. It ends with the death of him who had so long been the honoured representative of Israel in the Holy and the Most Holy Place. And, between the two, we have the old story of murmuring on the part of the people, and mercy on the part of God, but with this sad addition, that Moses himself has a fall–a fall so serious that it leads to his own, as well as Aarons, exclusion from the land of promise. It seems a hopeless beginning indeed. But was there not something hopeful in its very hopelessness? Recall that scene of wrestling at Peniel, when the patriarch Jacob gained the new name of Israel. How did he gain it? By his own strength? Nay. It was through weakness that he was made strong. It was when his power was utterly broken that his hope of victory began. This will illustrate what we mean when we say that there is something hopeful in the very hopelessness of this chapter. And this prepares the way for the great lesson of the next chapter, which may be expressed in the very words which follow the passage just quoted from the 146th Psalm, Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God. (J. M. Gibson, D. D<\/em>.)<\/p>\n<\/p>\n Miriam died there<\/strong>.<\/em><\/strong><\/p>\n<\/p>\n The death of Miriam<\/strong><\/p>\n 1. <\/strong>The girl watching over the life of her infant brother (Exo 3:4-8<\/span>).<\/p>\n 2. <\/strong>The experienced woman sharing in the interest and action of the stirring events which led to the great emancipation from Egypt.<\/p>\n 3. <\/strong>The prophetess leading the exultant songs and dances of a triumphant people (Exo 15:20-21<\/span>).<\/p>\n 4. <\/strong>The envious woman aspiring after equality with, and speaking against her greater brother (Num 12:1-2<\/span>).<\/p>\n 5. <\/strong>The guilty woman smitten with leprosy because of the sin (Num 12:9-10<\/span>).<\/p>\n 6. <\/strong>The leprous woman healed in answer to the prayer of the brother whom she had spoken against (Num 12:13-15<\/span>). The most stirring and eventful life is closed by death, as well as the quiet and monotonous one.<\/p>\n 1. <\/strong>Miriam was distinguished by her gifts. Prophetic gifts arc ascribed to her. Miriam, the prophetess, is her acknowledged title (Exo 15:20<\/span>).<\/p>\n 2. <\/strong>Miriam was distinguished by her position.<\/p>\n CHAPTER XX <\/P> The Israelites come to Zin, and Miriam dies<\/I>, 1.<\/P> They murmur for want of water<\/I>, 2-5.<\/P> Moses and Aaron make supplication at the tabernacle, and the<\/I><\/P> glory of the Lord appears<\/I>, 6.<\/P> He commands Moses to take his rod, gather the congregation<\/I><\/P> together, and bring water out of the rock<\/I>, 7, 8.<\/P> Moses takes the rod, gathers the Israelites together, chides<\/I><\/P> with them, and smites the rock twice, and the waters flow out<\/I><\/P> plenteously<\/I>, 9-11.<\/P> The Lord is offended with Moses and Aaron because they did not<\/I><\/P> sanctify him in the sight of the children of Israel<\/I>, 12.<\/P> The place is called<\/I> Meribah, 13.<\/P> Moses sends a friendly message to the king of Edom, begging<\/I><\/P> liberty to pass through his territories<\/I>, 14-17.<\/P> The Edomites refuse<\/I>, 18.<\/P> The Israelites expostulate<\/I>, 19.<\/P> The Edomites still refuse, and prepare to attack them<\/I>, 20, 21.<\/P> The Israelites go to Mount Hor<\/I>, 22.<\/P> Aaron is commanded to prepare far his death<\/I>, 23, 24.<\/P> Aaron is stripped on Mount Hor, and his vestments put on Eleazar<\/I><\/P> his son; Aaron dies<\/I>, 25-28.<\/P> The people mourn for him thirty days<\/I>, 29. <\/P> NOTES ON CHAP. XX<\/P> <\/P> Verse 1<\/span>. Then came the children of Israel, c.<\/B><\/I>] This was the first month of the fortieth<\/I> year after their departure from Egypt. See Nu 33:38<\/span>, compared with Nu 20:28<\/span> of this chapter, and De 1:3<\/span>. The transactions of thirty-seven<\/I> 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, Nu 13:1-2<\/span>, unto this time, was about thirty-eight<\/I> years, De 1:22-23<\/span>; De 2:14<\/span>.<\/P> <\/P> Desert of Zin<\/B><\/I>] Calmet contends that this is not the same desert mentioned Ex 16:1<\/span>, where Israel had their eighth<\/I> encampment; that in Exodus being called in the original sin<\/I>, this here tsin<\/I>: but this is no positive proof, as letters of the same organ are frequently interchanged in all languages, and particularly in Hebrew.<\/P> <\/P> And Miriam died there<\/B><\/I>] Miriam was certainly older than Moses. When he was an infant, exposed on the river Nile, she was intrusted 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 Ex 2:1-8<\/span>. It is supposed that she was at the time of her death one hundred and thirty<\/I> years of age, having been at least ten<\/I> 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<\/I>, near the city of Petra, in his time. She appears to have died about four<\/I> months before her brother Aaron, Nu 33:38<\/span>, and eleven<\/I> before her brother Moses; so that these three, the most eminent of human beings, died in the space of one year!<\/P><\/p>\n Then, <\/B>to wit, after many other stations and long journeys here omitted. but particularly described Num 33<\/span>. <\/P> The desert of Zin; <\/B>a place near the land of Edom, distinct and distant from that, <\/P> Sin, <\/B>Exo 16:1<\/B><\/span>. <\/P> In the first month, <\/B>to wit, of the fortieth year, as is evident, because the next station to this was in Mount Hor, where Aaron died, Num 20:22<\/span>,23<\/span>, &c., who died in the fifth month of the fortieth year, Num 33:38<\/span>. Moses doth not give us an exact journal of all their 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. <\/P> Kadesh; <\/B>whether the same place called Kadesh-barnea<\/I>, where they were long since, Num 13:26<\/span>, and to which they now return after thirty-eight years tedious travels and wanderings in the desert, Deu 2:14<\/span>, or another place more southerly, it is not material. Miriam died four months before Aaron, <\/B>and but a few more before Moses. <\/P> <\/p>\n 1. Then came the children of Israel. . . into the desert of Zin in the first month<\/B>that is, of thefortieth year (compare Num 20:22<\/span>;Num 20:23<\/span>; Num 33:38<\/span>).In this history only the principal and most important incidents arerecorded, those confined chiefly to the first or second and the lastyears of the journeyings in the wilderness, thence called Et-Tih.Between Num 19:22<\/span>; Num 20:1<\/span>there is a long and undescribed interval of thirty-seven years. <\/P> the people abode inKadesh<\/B>supposed to be what is now known as Ain-el-Weibeh, threesprings surrounded by palms. (See on Nu13:26<\/span>). It was their second arrival after an interval ofthirty-eight years (De 2:14<\/span>).The old generation had nearly all died, and the new one encamped init with the view of entering the promised land, not, however, asformerly on the south, but by crossing the Edomite region on theeast. <\/P> Miriam died there<\/B>fourmonths before Aaron [Nu 33:38<\/span>].<\/P><\/p>\n Then came the children of Israel, even the whole congregation<\/strong>,…. 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 Nu 33:1<\/span>, 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,<\/p>\n and came unto the desert of Zin<\/strong>; which is different from the wilderness of Sin, Ex 16:1<\/span> as appears by their names, which are different, and by the stations of the Israelites, Nu 33:11<\/span>, hither they came<\/p>\n in the first month<\/strong>; 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:<\/p>\n and the people abode in Kadesh<\/strong>: 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 Nu 33:38<\/span> the above Jewish chronologer says three months, wrongly:<\/p>\n and Miriam died there, and was buried there<\/strong>; 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, Nu 20:29<\/span> and for Moses, De 34:8<\/span> perhaps because of their distress for want of water, as follows.<\/p>\n 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.<\/p>\n 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<\/span>, but, according to Num 14:32<\/span>., 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<\/span>, in the fifth month of the fortieth year after the exodus from Egypt. Miriam died during the time that the people were staying ( ) in Kadesh, and there she was buried.<\/p>\n The Death of Miriam; The Water of Meribah; Moses and Aaron Reproved.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1453.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 Then came the children of Israel, even<\/I> 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<\/B>! 4 And why have ye brought up the congregation of the LORD<\/B> 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<\/I> no place of seed, or of figs, or of vines, or of pomegranates; neither is<\/I> 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<\/B> appeared unto them. 7 And the LORD<\/B> 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<\/B>, 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.<\/I> 12 And the LORD<\/B> 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<\/I> the water of Meribah; because the children of Israel strove with the LORD<\/B>, and he was sanctified in them.<\/P> 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.<\/I><\/span> 1<\/span>), 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,<\/P> 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<\/span>. Miriam died there,<\/I> v.<\/span> 1<\/span><\/U><\/I><\/span>. She was a prophetess, and had been an instrument of much good to Israel, Mic. vi. 4<\/span>. 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<\/span>), and therein did them real service; yet she had once been a murmurer (ch.<\/I><\/span> xii. 1<\/span>), and must not enter Canaan.<\/P> 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,<\/I> Exod. xvii. 7<\/I><\/span>. 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,<\/I> v.<\/span> 13<\/span><\/U><\/I><\/span>. What was there done was here re-acted.<\/P> 1. There was no water for the congregation,<\/I> v.<\/span> 2<\/span><\/U><\/I><\/span>. 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.<\/P> 2. Hereupon they murmured, mutinied (v.<\/I><\/span> 2<\/span>), gathered themselves together,<\/I> and took up arms against Moses and Aaron.<\/I> They chid with them (v.<\/I><\/span> 3<\/span>), 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!<\/I> 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,<\/I> Amos v. 18<\/I><\/span>. (2.) They were angry that they were brought out of Egypt, and led through this wilderness, Num 20:4<\/span>; Num 20:5<\/span>. 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<\/I> now almost forty years in the wilderness<\/I> (ch.<\/I><\/span> xiv. 33<\/span>); and yet they ventured in the same steps, and, as is charged upon Belshazzar, humbled not their hearts, though they knew all this,<\/I> Dan. v. 22<\/I><\/span>. [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.<\/P> 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.<\/I><\/span> 6<\/span>. There they fell on their faces,<\/I> 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.<\/I> There they lay waiting for orders Speak, Lord, for thy servants hear.<\/I><\/P> 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<\/I> (Hosea xi. 9<\/span>), will not always chide;<\/I> see Gen. viii. 21<\/span>. But he appeared, (1.) On his throne of glory, to silence their unjust murmuring (v.<\/I><\/span> 6<\/span>): The glory of the Lord appeared,<\/I> to still the tumult of the people,<\/I> 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.<\/I><\/span> 8<\/span>. 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.<\/I><\/span> 9<\/span>), for it was the rod of God,<\/I> the rod of his strength,<\/I> as the gospel is called (Ps. cx. 2<\/span>), 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.<\/I><\/span> 8<\/span>), and it did so (v.<\/I><\/span> 11<\/span>): The water came out abundantly.<\/I> This is an instance, not only of the power of God, that he could thus fetch Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I<\/strong>. <\/em><\/strong>Death terminates the most protracted life. Miriam must have been about 130 years old when she died.<\/p>\n
II. <\/strong>Death terminates the most eventful life.<\/p>\n
III. <\/strong>Death terminates the most distinguished life.<\/p>\n
IV. <\/strong>Death, by reason of sin, sometimes terminates life earlier than it otherwise would have done.<\/p>\n
V. <\/strong>death sometimes terminates life with suggestions of a life beyond. It was so in the case of Miriam. Can we think that the gifts with which she was so richly endowed, and the treasures of experience which in her long and eventful life she had gathered, were all lost at death? This would be in utter opposition to the analogy of the Divine arrangements in the universe. (W. Jones<\/em>.)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n