And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead.

(And the children of Israel journeyed from Beeroth Bene-jaakan to Moserah. There Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead.

And the children of Israel removed their camp from Beroth of the children of Jacan into Mosera, where Aaron died and was buried, and Eleazar his son succeeded him in the priestly office.

(And the children of Israel took their journey from Beeroth-Bene-Jaakan to Moserah: there Aaron died, and there he was buried; and Eleazar his son exercised the priesthood in his stead.

And the children of Israel took their journey from Beeroth of the children of Jakan to Mosira: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead.

'And the sons of Israel have journeyed from Beeroth of the sons of Jaakan to Mosera, there Aaron died, and he is buried there, and Eleazar his son doth act as priest in his stead;

(And the children of Israel went on from Beeroth Bene-jaakan to Moserah: there death came to Aaron and he was put to rest in the earth; and Eleazar, his son, took his place as priest.

And the children of Israel journeyed from Beeroth-benejaakan to Moserah; there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead.

Then the sons of Israel moved their camp, from Beeroth among the sons of Jaakan, into Moserah, where Aaron died and was buried, and where his son Eleazar was installed in the priesthood in his place.

Filii autem Israel profecti sunt de Beeroth filiorem Jaacan in Moserah: illic mortus est Aharon, et illic sepultus est, functusque est sacerdotio Eleazar filius ejus pro eo.

And the children of Israel. Since it is not the design of Moses to specify the stations here, as he does in Numbers 33, but only to mark the place in which Aaron died, I have therefore thought fit to connect what we read here with the preceding narrative. In the death of Aaron, they might recognize the punishment of their own rebellion. But that Eleazar should be substituted in his place, was a sign of the paternal grace of God, who did not suffer them to be deprived of this blessing. This succession, too, was to be a perpetual rule for the future, so that the sacerdotal dignity, according to God's prescription, should remain in that family. He here specifies the names of certain places, which he omits in the passage above cited; for he there states that the Israelites went straight from Kadesh-barnea to Mount Hor; and then makes them pass on to Zalmonah and Punon, perhaps because the places had different names, or because they did not pitch their camp in Gudgodah, or Jotbath; although the advantages of the spot might have invited them to stop in a well-watered valley, for it is called "the land of torrents," through which an abundance of water flowed. I do not advert to what every reader will readily observe for himself, that in the discourse of Moses the order of the history is inverted; for he says that the Levites were separated from the rest of the people, after the death of Aaron.

There Aaron died - i. e., while the people were encamped in Mosera or Moseroth. In Deuteronomy 32:50; as well as in Numbers 20:25 ff Mount Hor is assigned as the place of Aaron's death. It is plain then that Moserah was in the neighborhood of Mount Hor. The appointment of Eleazar to minister in place of Aaron, is referred to as a proof of the completeness and fulness of the reconciliation effected between God and the people by Moses. Though Aaron was sentenced to die in the wilderness for his sin at Meribah, yet God provided for the perpetuation of the high priesthood, so that the people would not suffer. Compare Deuteronomy 9:20 and note.

And the children of Israel took their journey, etc. - On this and the three following verses see Kennicott's remarks at the end of this chapter.

And the children of Israel took their journey from Beeroth of the children of Jaakan to (c) Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead.
(c) This mountain was also called Hor, (Numbers 20:28).

And the children of Israel took their journey from Beeroth of the children of Jaakan,.... Not when or soon after they removed from Sinai; for if this place is the same with Benejaakan, as is generally supposed, they had a great many journeys, mansions, and stations before they came to it; see Numbers 33:31 and besides, since Aaron, according to this account, died at their next station from hence, that was thirty eight years after their departure from Mount Sinai; and it is hard to say what should be the reason of making mention of these two or three journeys here; and whereas they are here said to journey front the place here mentioned
to Mosera; on the contrary in Numbers 33:31 they are said to depart from Mosera, and pitch in Benejaakan; which is accounted for by their going backwards and forwards, and so both may be true. Aben Ezra is of opinion, that Beeroth Benejaakan, or the wells of the children of Jaakan, is not the same with Bene Jaakan, nor Mosera the same with Moseroth; but Beeroth is Kadesh, and Mosera is the name of the desert of Mount Hor; and it is certain that Moseroth was the twenty seventh station, and Mosera, or the desert of Mount Hor, where Aaron died, was the thirty fourth, and therefore must be distant; see Numbers 33:30, which seems to agree with what follows:
there Aaron died, and there he was buried; it is certain that Aaron died on Mount Hor, Numbers 20:23, or there died and was buried when in the desert of Mosera:
and Eleazar his son ministered in the priest's office in his stead; so that though the high priest died, the office continued, and the law of it remained in force, and the tribe of Levi was separated for the service of the sanctuary, as afterwards expressed.

the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera--So sudden a change from a spoken discourse to a historical narrative has greatly puzzled the most eminent biblical scholars, some of whom reject the parenthesis as a manifest interpolation. But it is found in the most ancient Hebrew manuscripts, and, believing that all contained in this book was given by inspiration and is entitled to profound respect, we must receive it as it stands, although acknowledging our inability to explain the insertion of these encampment details in this place. There is another difficulty in the narrative itself. The stations which the Israelites are said successively to have occupied are enumerated here in a different order from Numbers 33:31. That the names of the stations in both passages are the same there can be no doubt; but, in Numbers, they are probably mentioned in reference to the first visit of the Hebrews during the long wandering southwards, before their return to Kadesh the second time; while here they have a reference to the second passage of the Israelites, when they again marched south, in order to compass the land of Edom. It is easy to conceive that Mosera (Hor) and the wells of Jaakan might lie in such a direction that a nomadic horde might, in different years, at one time take the former first in their way, and at another time the latter [ROBINSON].

And the Israelites owed to the grace of their God, which was turned towards them once more, through the intercession of Moses, not only the restoration of the tables of the covenant as a pledge that the covenant itself was restored, but also the institution and maintenance of the high-priesthood and priesthood generally for the purpose of mediation between them and the Lord.
(Note: Even Clericus pointed out this connection, and paraphrased Deuteronomy 10:6 and Deuteronomy 10:7 as follows: "But when, as I have said, God forgave the Hebrew people, He pardoned my brother Aaron also, who did not die till the fortieth year after we had come out of Egypt, and when we were coming round the borders of the Edomites to come hither. God also showed that He was reconciled towards him by conferring the priesthood upon him, which is now borne by his son Eleazar according to the will of God." Clericus has also correctly brought out the fact that Moses referred to what he had stated in Deuteronomy 9:20 as to the wrath of God against Aaron and his intercession on his behalf, or rather that he mentioned his intercession on behalf of Aaron in that passage, because he intended to call more particular attention to the successful result of it in this. Hengstenberg (Dissertations, vol. ii. pp. 351-2) has since pointed out briefly, but very conclusively, the connection of thought between Deuteronomy 10:6, Deuteronomy 10:7, and what goes before and follows. "Moses," he says, "points out to the people how the Lord had continued unchangeable in His mercy notwithstanding all their sins. Although they had rendered themselves unworthy of such goodness by their worship of the calf, He gave them the ark of the covenant with the new tables of the law in it (Deuteronomy 10:1-5). He followed up this gift of His grace by instituting the high-priesthood, and when Aaron died He caused it to be transferred to his son Eleazar (Deuteronomy 10:6, Deuteronomy 10:7). He set apart the tribe of Levi to serve Him and bless the people in His name, and thus to be the mediators of His mercy (Deuteronomy 10:8, Deuteronomy 10:9). In short, He omitted nothing that was requisite to place Israel in full possession of the dignity of a people of God." There is no ground for regarding Deuteronomy 10:6, Deuteronomy 10:7, as a gloss, as Capellus, Dathe, and Rosenmller do, or Deuteronomy 10:6-9 as "an interpolation of a historical statement concerning the bearers of the ark of the covenant and the holy persons generally, which has no connection with Moses' address," as Knobel maintains. The want of any formal connection is quite in keeping with the spirit of simplicity which characterizes the early Hebrew diction and historical writings. "The style of the Hebrews is not to be tried by the rules of rhetoricians" (Clericus).)
Moses reminds the people of this gracious gift on the part of their God, by recalling to their memory the time when Aaron died and his son Eleazar was invested with the high-priesthood in his stead. That he may transport his hearers the more distinctly to the period in question, he lets the history itself speak, and quotes from the account of their journeys the passage which supplied the practical proof of what he desires to say. Instead of saying: And the high-priesthood also, with which Aaron was invested by the grace of God notwithstanding his sin at Sinai, the Lord has still preserved to you; for when Aaron died, He invested his son with the same honour,
(Note: "In the death of Aaron they might discern the punishment of their rebellion. But the fact that Eleazar was appointed in his place, was a sign of the paternal grace of God, who did not suffer them to be forsaken on that account" (Calvin).)
and also directed you to continue your journey-he proceeds in the following historical style: "And the children of Israel took their journey from the wells of the sons of Jaakan to Mosera: there Aaron died, and there he was buried; and Eleazar his son became priest in his stead. And from thence they journeyed unto Gudgodah, and from Gudgodah to Jotbath, a land of water-brooks." The allusion to these marches, together with the events which had taken place at Mosera, taught in very few words "not only that Aaron was forgiven at the intercession of Moses, and even honoured with the high-priesthood, the medium of grace and blessing to the people of God (e.g., at the wells of Bene-jaakan) until the time of his death; but also that through this same intercession the high-priesthood was maintained in perpetuity, so that when Aaron had to die in the wilderness in consequence of a fresh sin (Numbers 20:12), it continued notwithstanding, and by no means diminished in strength, as might have been feared, since it led the way from the wells to water-brooks, helped on the journey to Canaan, which was now the object of their immediate aim, and still sustained their courage and their faith" (Schultz). The earlier commentators observed the inward connection between the continuation of the high-priesthood and the water-brooks. J. Gerhard, for example, observes: "God generally associates material blessings with spiritual; as long as the ministry of the word and the observance of divine worship flourish among us, God will also provide for our temporal necessities."_

This following history comes in manifestly by way of parenthesis, as may appear from Deuteronomy 10:10, where he returns to his former discourse; and it seems to be here inserted as an evidence of God's gracious answer to Moses's prayers, and of his reconciliation to the people, notwithstanding their late and great provocation. For, saith he, after this they proceeded by God's guidance in their journeys, and though Aaron died in one of them, yet God made up that breach, and Eleazar came in his place, and ministered as priest, one branch of which office was to intercede for the people.