Numbers 11:35

Hazeroth--The extreme southern station of this route was a watering-place in a spacious plain, now Ain-Haderah.

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Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

35. Hazeroth] It is impossible to identify the site. The name denotes ‘enclosures,’ and might be applied to any spot where nomads were accustomed to stay with their flocks. Hazor is a similar name, and several places in the south of Palestine had names compounded with Hazor or Hazar.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the people journeyed from Kibrothhattaavah unto Hazeroth,.... After having stayed there a month or more, as is gathered from Num 11:20,

and abode at Hazeroth; at least seven days, as appears from Num 12:15; which, according to Bunting (g), was eight miles from Kibrothhattaavah, or Taberah, which were the same place.

(g) Travels, p. 82.

Next: Numbers Chapter 12

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Of which place See Poole "Num 33:17" See Poole "Deu 1:1".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

35. Hazeroth — This is identified with modern Ain Huderah by Robinson, Stanley, and Palmer. It is a plain begirt by tall cliffs of sandstone. “Here and there a hill or dyke of green stone, or a rock of rosy granite, contrasts or blends harmoniously with the rest; and in the midst, beneath a lofty cliff, nestles the dark-green palm-grove of Hazeroth — such a landscape as none but the Great Artist’s hand could have designed.” — Palmer’s Desert of the Exodus. “The region through which the Israelites had hitherto marched was a wide tangle of mountains, with occasional broad plains and numerous narrow wadies, twisting hither and thither. The approach to Hazeroth, however, had been over sandy plains broken by outstanding sandstone cliffs, but the camp itself had been pitched on the sides and in the basin of a hollow, surrounded by weird and fantastic sandstone walls of the most varied colours — deep red and violet, and rich gold and scarlet, mingled with deep purple.” — Geikie.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And abode at Hazeroth. Or, "were in Hazeroth." Septuagint, egeneto o laoy . Hazeroth, from rxj, to shut in, means "enclosures;" so named perhaps from some ancient stone enclosures erected by wandering tribes for their herds and flocks. It has been identified with Ain el Hadhera, a fountain eighteen hours northeast of Sinai, but on no satisfactory grounds beyond a partial resemblance of name. Assuming that the march lay in a northerly direction through the desert of Paran, the Israelites would naturally follow the road which leads across the southern mountain barrier of et-Tih, and on by the Wady es-Zulakeh into the desert plateau. On this road there is a large fountain, with pasturage, at a place called el Ain, and another somewhat further at Bit ed-Themmed. One or other of these was probably the site of Hazeroth (cf. Stanley, "Sinai," page 84). It is, however, entirely a matter of conjecture, and of little real interest. The progress of Israel which is of unfading importance to us is a moral and religious, and not a geographical, progress.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

From the graves of greediness the people removed to Hazeroth, and there they remained (היה as in Exo 24:12). The situation of these two places of encampment is altogether unknown. Hazeroth, it is true, has been regarded by many since Burckhardt (Syr. p. 808) as identical with the modern Hadhra (in Robinson's Pal. Ain el Hudhera), eighteen hours to the north-east of Sinai, partly because of the resemblance in the name, and partly because there are not only low palm-trees and bushes there, but also a spring, of which Robinson says (Pal. i. p. 223) that it is the only spring in the neighbourhood, and yields tolerably good water, though somewhat brackish, the whole year round. But Hadhra does not answer to the Hebrew חצר, to shut in, from which Hazeroth (enclosures) is derived; and there are springs in many other places in the desert of et Tih with both drinkable and brackish water. Moreover, the situation of this well does not point to Hadhra, which is only two days' journey from Sinai, so that the Israelites might at any rate have pitched their tents by this well after their first journey of three days (Num 10:33), whereas they took three days to reach the graves of lust, and then marched from thence to Hazeroth. Consequently they would only have come to Hadhra on the supposition that they had been about to take the road to the sea, and intended to march along the coast to the Arabah, and so on through the Arabah to the Dead Sea (Robinson, p. 223); in which case, however, they would not have arrived at Kadesh. The conjecture that Kibroth-hattaavah is the same as Di-Sahab (Deu 1:1), the modern Dahab (Mersa Dahab, Minna el Dahab), to the east of Sinai, on the Elanitic Gulf, is still more untenable. For what end could be answered by such a circuitous route, which, instead of bringing the Israelites nearer to the end of their journey, would have taken them to Mecca rather than to Canaan? As the Israelites proceeded from Hazeroth to Kadesh in the desert of Paran (Num 13:3 and Num 13:26), they must have marched from Sinai to Canaan by the most direct route, through the midst of the great desert of et Tih, most probably by the desert road which leads from the Wady es Sheikh into the Wady ez-Zuranuk, which breaks through the southern border mountains of et Tih, and passes on through the Wady ez-Zalakah over el Ain to Bir-et-Themmed, and then due north past Jebel Araif to the Hebron road. By this route they could go from Horeb to Kadesh Barnea in eleven days (Deu 1:2), and it is here that we are to seek for the two stations in question. Hazeroth is probably to be found, as Fries and Kurtz suppose, in Bir-et-Themmed, and Kibroth-hattaavah in the neighbourhood of the southern border mountains of et Tih.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Kibroth-hattaavah

i.e. graves of lust. Num 33:17

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.