1 And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.
2 And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it.
3 (Now the man Moses was very meek, above all the men which were upon the face of the earth.)
4 And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out.
5 And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth.
6 And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream.
7 My servant Moses is not so, who is faithful in all mine house.
8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?
9 And the anger of the LORD was kindled against them; and he departed.
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.
11 And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned.
12 Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb.
13 And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee.
14 And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again.
15 And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again.
16 And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran.
1 And Miriam H4813 and Aaron H175 spake H1696 against Moses H4872 because of H182 the Ethiopian H3571 woman H802 whom he had married: H3947 for he had married H3947 an Ethiopian H3571 woman. H802
2 And they said, H559 Hath the LORD H3068 indeed spoken H1696 only by Moses? H4872 hath he not spoken H1696 also by us? And the LORD H3068 heard H8085 it.
3 (Now the man H376 Moses H4872 was very H3966 meek, H6035 H6035 above all the men H120 which were upon the face H6440 of the earth.) H127
4 And the LORD H3068 spake H559 suddenly H6597 unto Moses, H4872 and unto Aaron, H175 and unto Miriam, H4813 Come out H3318 ye three H7969 unto the tabernacle H168 of the congregation. H4150 And they three H7969 came out. H3318
5 And the LORD H3068 came down H3381 in the pillar H5982 of the cloud, H6051 and stood H5975 in the door H6607 of the tabernacle, H168 and called H7121 Aaron H175 and Miriam: H4813 and they both H8147 came forth. H3318
6 And he said, H559 Hear H8085 now my words: H1697 If there be a prophet H5030 among you, I the LORD H3068 will make myself known H3045 unto him in a vision, H4759 and will speak H1696 unto him in a dream. H2472
7 My servant H5650 Moses H4872 is not so, who is faithful H539 in all mine house. H1004
8 With him will I speak H1696 mouth H6310 to mouth, H6310 even apparently, H4758 and not in dark speeches; H2420 and the similitude H8544 of the LORD H3068 shall he behold: H5027 wherefore then were ye not afraid H3372 to speak H1696 against my servant H5650 Moses? H4872
9 And the anger H639 of the LORD H3068 was kindled H2734 against them; and he departed. H3212
10 And the cloud H6051 departed H5493 from off the tabernacle; H168 and, behold, Miriam H4813 became leprous, H6879 white as snow: H7950 and Aaron H175 looked H6437 upon Miriam, H4813 and, behold, she was leprous. H6879
11 And Aaron H175 said H559 unto Moses, H4872 Alas, H994 my lord, H113 I beseech thee, lay H7896 not the sin H2403 upon us, wherein we have done foolishly, H2973 and wherein we have sinned. H2398
12 Let her not be as one dead, H4994 H4191 of whom the flesh H1320 is half H2677 consumed H398 when he cometh out H3318 of his mother's H517 womb. H7358
13 And Moses H4872 cried H6817 unto the LORD, H3068 saying, H559 Heal H7495 her now, O God, H410 I beseech thee.
14 And the LORD H3068 said H559 unto Moses, H4872 If her father H1 had but H3417 spit H3417 in her face, H6440 should she not be ashamed H3637 seven H7651 days? H3117 let her be shut H5462 out H2351 from the camp H4264 seven H7651 days, H3117 and after H310 that let her be received H622 in again.
15 And Miriam H4813 was shut H5462 out H2351 from the camp H4264 seven H7651 days: H3117 and the people H5971 journeyed H5265 not till Miriam H4813 was brought H622 in again.
16 And afterward H310 the people H5971 removed H5265 from Hazeroth, H2698 and pitched H2583 in the wilderness H4057 of Paran. H6290
1 And Miriam and Aaron spake against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman.
2 And they said, Hath Jehovah indeed spoken only with Moses? hath he not spoken also with us? And Jehovah heard it.
3 Now the man Moses was very meek, above all the men that were upon the face of the earth.
4 And Jehovah spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tent of meeting. And they three came out.
5 And Jehovah came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth.
6 And he said, Hear now my words: if there be a prophet among you, I Jehovah will make myself known unto him in a vision, I will speak with him in a dream.
7 My servant Moses is not so; he is faithful in all my house:
8 with him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of Jehovah shall he behold: wherefore then were ye not afraid to speak against my servant, against Moses?
9 And the anger of Jehovah was kindled against them; and he departed.
10 And the cloud removed from over the Tent; and, behold, Miriam was leprous, as `white as' snow: and Aaron looked upon Miriam, and, behold, she was leprous.
11 And Aaron said unto Moses, Oh, my lord, lay not, I pray thee, sin upon us, for that we have done foolishly, and for that we have sinned.
12 Let her not, I pray, be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb.
13 And Moses cried unto Jehovah, saying, Heal her, O God, I beseech thee.
14 And Jehovah said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut up without the camp seven days, and after that she shall be brought in again.
15 And Miriam was shut up without the camp seven days: and the people journeyed not till Miriam was brought in again.
16 And afterward the people journeyed from Hazeroth, and encamped in the wilderness of Paran.
1 And Miriam speaketh -- Aaron also -- against Moses concerning the circumstance of the Cushite woman whom he had taken: for a Cushite woman he had taken;
2 and they say, `Only by Moses hath Jehovah spoken? also by us hath he not spoken?' and Jehovah heareth.
3 And the man Moses `is' very humble, more than any of the men who `are' on the face of the ground.
4 And Jehovah saith suddenly unto Moses, and unto Aaron, and unto Miriam, `Come out ye three unto the tent of meeting;' and they three come out.
5 And Jehovah cometh down in the pillar of the cloud, and standeth at the opening of the tent, and calleth Aaron and Miriam, and they come out both of them.
6 And He saith, `Hear, I pray you, My words: If your prophet is of Jehovah -- in an appearance unto him I make Myself known; in a dream I speak with him;
7 not so My servant Moses; in all My house he `is' stedfast;
8 mouth unto mouth I speak with him, and `by' an appearance, and not in riddles; and the form of Jehovah he beholdeth attentively; and wherefore have ye not been afraid to speak against My servant -- against Moses?'
9 And the anger of Jehovah burneth against them, and He goeth on,
10 and the cloud hath turned aside from off the tent, and lo, Miriam `is' leprous as snow; and Aaron turneth unto Miriam, and lo, leprous!
11 And Aaron saith unto Moses, `O, my lord, I pray thee, lay not upon us sin `in' which we have been foolish, and `in' which we have sinned;
12 let her not, I pray thee, be as `one' dead, when in his coming out from the womb of his mother -- the half of his flesh is consumed.'
13 And Moses crieth unto Jehovah, saying, `O God, I pray Thee, give, I pray Thee, healing to her.'
14 And Jehovah saith unto Moses, `And her father had but spat in her face -- is she not ashamed seven days? she is shut out seven days at the outside of the camp, and afterwards she is gathered.'
15 And Miriam is shut out at the outside of the camp seven days, and the people hath not journeyed till Miriam is gathered;
16 and afterwards have the people journeyed from Hazeroth, and they encamp in the wilderness of Paran.
1 And Miriam and Aaron spoke against Moses because of the Ethiopian woman whom he had taken; for he had taken a Cushite as wife.
2 And they said, Has Jehovah indeed spoken only to Moses? has he not spoken also to us? And Jehovah heard it.
3 But the man Moses was very meek, above all men that were upon the face of the earth.
4 Then Jehovah spoke suddenly to Moses, and to Aaron, and to Miriam, Come out ye three unto the tent of meeting. And they went out, they three.
5 And Jehovah came down in the pillar of the cloud, and stood at the entrance of the tent, and called Aaron and Miriam; and they both came forth.
6 And he said, Hear now my words: If there be a prophet among you, I Jehovah will make myself known to him in a vision, I will speak to him in a dream.
7 Not so my servant Moses: he is faithful in all my house.
8 Mouth to mouth do I speak to him openly, and not in riddles; and the form of Jehovah doth he behold. Why then were ye not afraid to speak against my servant, against Moses?
9 And the anger of Jehovah was kindled against them, and he went away;
10 and the cloud departed from off the tent. And behold, Miriam was leprous as snow; and Aaron turned toward Miriam, and behold, she was leprous.
11 Then Aaron said to Moses, Alas, my lord, I beseech thee, lay not this sin upon us, wherein we have been foolish, and have sinned!
12 Let her not be as one stillborn, half of whose flesh is consumed when he comes out of his mother's womb.
13 And Moses cried to Jehovah, saying, O ùGod, heal her, I beseech thee!
14 And Jehovah said to Moses, But had her father anyways spat in her face, should she not be shamed seven days? She shall be shut outside the camp seven days, and afterwards she shall be received in [again].
15 And Miriam was shut outside the camp seven days; and the people did not journey till Miriam was received in [again].
16 And afterwards the people journeyed from Hazeroth, and encamped in the wilderness of Paran.
1 Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman.
2 They said, Has Yahweh indeed spoken only with Moses? Hasn't he spoken also with us? Yahweh heard it.
3 Now the man Moses was very humble, above all the men who were on the surface of the earth.
4 Yahweh spoke suddenly to Moses, and to Aaron, and to Miriam, Come out you three to the tent of meeting. They three came out.
5 Yahweh came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth.
6 He said, Hear now my words: if there be a prophet among you, I Yahweh will make myself known to him in a vision, I will speak with him in a dream.
7 My servant Moses is not so; he is faithful in all my house:
8 with him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of Yahweh shall he see: why then were you not afraid to speak against my servant, against Moses?
9 The anger of Yahweh was kindled against them; and he departed.
10 The cloud removed from over the Tent; and, behold, Miriam was leprous, as [white as] snow: and Aaron looked at Miriam, and, behold, she was leprous.
11 Aaron said to Moses, Oh, my lord, please don't lay sin on us, for that we have done foolishly, and for that we have sinned.
12 Let her not, I pray, be as one dead, of whom the flesh is half consumed when he comes out of his mother's womb.
13 Moses cried to Yahweh, saying, Heal her, God, I beg you.
14 Yahweh said to Moses, If her father had but spit in her face, shouldn't she be ashamed seven days? let her be shut up outside of the camp seven days, and after that she shall be brought in again.
15 Miriam was shut up outside of the camp seven days: and the people didn't travel until Miriam was brought in again.
16 Afterward the people traveled from Hazeroth, and encamped in the wilderness of Paran.
1 Now Miriam and Aaron said evil against Moses, because of the Cushite woman to whom he was married, for he had taken a Cushite woman as his wife.
2 And they said, Have the words of the Lord been given to Moses only? have they not come to us? And the Lord took note of it.
3 Now the man Moses was more gentle than any other man on earth.
4 And suddenly the Lord said to Moses and Aaron and Miriam, Come out, you three, to the Tent of meeting. And the three of them went out.
5 And the Lord came down in a pillar of cloud, taking his place at the door of the Tent, and made Aaron and Miriam come before him.
6 And he said, Now give ear to my words: if there is a prophet among you I will give him knowledge of myself in a vision and will let my words come to him in a dream.
7 My servant Moses is not so; he is true to me in all my house:
8 With him I will have talk mouth to mouth, openly and not in dark sayings; and with his eyes he will see the form of the Lord: why then had you no fear of saying evil against my servant Moses?
9 And burning with wrath against them, the Lord went away.
10 And the cloud was moved from over the Tent; and straight away Miriam became a leper, as white as snow: and Aaron, looking at Miriam, saw that she was a leper.
11 Then Aaron said to Moses, O my lord, let not our sin be on our heads, for we have done foolishly and are sinners.
12 Let her not be as one dead, whose flesh is half wasted when he comes out from the body of his mother.
13 And Moses, crying to the Lord, said, Let my prayer come before you, O God, and make her well.
14 And the Lord said to Moses, If her father had put a mark of shame on her, would she not be shamed for seven days? Let her be shut up outside the tent-circle for seven days, and after that she may come in again.
15 So Miriam was shut up outside the tent-circle for seven days: and the people did not go forward on their journey till Miriam had come in again.
16 After that, the people went on from Hazeroth and put up their tents in the waste land of Paran.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Numbers 12
Commentary on Numbers 12 Keil & Delitzsch Commentary
All the rebellions of the people hitherto had arisen from dissatisfaction with the privations of the desert march, and had been directed against Jehovah rather than against Moses. And if, in the case of the last one, at Kibroth-hattaavah, even Moses was about to lose heart under the heavy burden of his office; the faithful covenant God had given the whole nation a practical proof, in the manner in which He provided him support in the seventy elders, that He had not only laid the burden of the whole nation upon His servant Moses, but had also communicated to him the power of His Spirit, which was requisite to enable him to carry this burden. Thus not only was his heart filled with new courage when about to despair, but his official position in relation to all the Israelites was greatly exalted. This elevation of Moses excited envy on the part of his brother and sister, whom God had also richly endowed and placed so high, that Miriam was distinguished as a prophetess above all the women of Israel, whilst Aaron had been raised by his investiture with the high-priesthood into the spiritual head of the whole nation. But the pride of the natural heart was not satisfied with this. They would dispute with their brother Moses the pre-eminence of his special calling and his exclusive position, which they might possibly regard themselves as entitled to contest with him not only as his brother and sister, but also as the nearest supporters of his vocation. Miriam was the instigator of the open rebellion, as we may see both from the fact that her name stands before that of Aaron, and also from the use of the feminine תּדבּר in Numbers 12:1. Aaron followed her, being no more able to resist the suggestions of his sister, than he had formerly been to resist the desire of the people for a golden idol (Ex 32). Miriam found an occasion for the manifestation of her discontent in the Cushite wife whom Moses had taken. This wife cannot have been Zipporah the Midianite: for even though Miriam might possibly have called her a Cushite, whether because the Cushite tribes dwelt in Arabia, or in a contemptuous sense as a Moor or Hamite, the author would certainly not have confirmed this at all events inaccurate, if not contemptuous epithet, by adding, “ for he had taken a Cushite wife; ” to say nothing of the improbability of Miriam having made the marriage which her brother had contracted when he was a fugitive in a foreign land, long before he was called by God, the occasion of reproach so many years afterwards. It would be quite different if, a short time before, probably after the death of Zipporah, he had contracted a second marriage with a Cushite woman, who either sprang from the Cushites dwelling in Arabia, or from the foreigners who had come out of Egypt along with the Israelites. This marriage would not have been wrong in itself, as God had merely forbidden the Israelites to marry the daughters of Canaan (Exodus 34:16), even if Moses had not contracted it “with the deliberate intention of setting forth through this marriage with a Hamite woman the fellowship between Israel and the heathen, so far as it could exist under the law; and thus practically exemplifying in his own person that equality between the foreigners and Israel which the law demanded in various ways” ( Baumgarten ), or of “ prefiguring by this example the future union of Israel with the most remote of the heathen,” as O. v. Gerlach and many of the fathers suppose. In the taunt of the brother and sister, however, we meet with that carnal exaggeration of the Israelitish nationality which forms so all-pervading a characteristic of this nation, and is the more reprehensible the more it rests upon the ground of nature rather than upon the spiritual calling of Israel ( Kurtz ).
Numbers 12:2-3
Miriam and Aaron said, “ Hath Jehovah then spoken only by Moses, and not also by us? ” Are not we - the high priest Aaron, who brings the rights of the congregation before Jehovah in the Urim and Thummim (Exodus 28:30), and the prophetess Miriam (Exodus 15:20) - also organs and mediators of divine revelation? “They are proud of the prophetic gift, which ought rather to have fostered modesty in them. But such is the depravity of human nature, that they not only abuse the gifts of God towards the brother whom they despise, but by an ungodly and sacrilegious glorification extol the gifts themselves in such a manner as to hide the Author of the gifts” ( Calvin ). - “ And Jehovah heard .” This is stated for the purpose of preparing the way for the judicial interposition of God. When God hears what is wrong, He must proceed to stop it by punishment. Moses might also have heard what they said, but “ the man Moses was very meek ( πραΰ́ς , lxx, mitis , Vulg.; not 'plagued,' geplagt , as Luther renders it), more than all men upon the earth .” No one approached Moses in meekness, because no one was raised so high by God as he was. The higher the position which a man occupies among his fellow-men, the harder is it for the natural man to bear attacks upon himself with meekness, especially if they are directed against his official rank and honour. This remark as to the character of Moses serves to bring out to view the position of the person attacked, and points out the reason why Moses not only abstained from all self-defence, but did not even cry to God for vengeance on account of the injury that had been done to him. Because he was the meekest of all men, he could calmly leave this attack upon himself to the all-wise and righteous Judge, who had both called and qualified him for his office. “For this is the idea of the eulogium of his meekness. It is as if Moses had said that he had swallowed the injury in silence, inasmuch as he had imposed a law of patience upon himself because of his meekness” ( Calvin ).
The self-praise on the part of Moses, which many have discovered in this description of his character, and on account of which some even of the earlier expositors regarded this verse as a later gloss, whilst more recent critics have used it as an argument against the Mosaic authorship of the Pentateuch, is not an expression of vain self-display, or a glorification of his own gifts and excellences, which he prided himself upon possessing above all others. It is simply a statement, which was indispensable to a full and correct interpretation of all the circumstances, and which was made quite objectively, with reference to the character which Moses had not given to himself but had acquired through the grace of God, and which he never falsified from the very time of his calling until the day of his death, either at the rebellion of the people at Kibroth-hattaavah (ch. 11), or at the water of strife (at Kadesh (ch. 20). His despondency under the heavy burden of his office in the former case (ch. 11) speaks rather for than against the meekness of his character; and the sin at Kadesh (ch. 20) consisted simply in the fact, that he suffered himself to be brought to doubt either the omnipotence of God, or the possibility of divine help, in account of the unbelief of the people.
(Note: There is not a word in Numbers 20:10 or Psalms 106:32 to the effect, that “his dissatisfaction broke out into evident passion” ( Kurtz ). And it is quite a mistake to observe, that in the case before us there was nothing at all to provoke Moses to appeal to his meekness, since it was not his meekness that Miriam had disputed, but only his prophetic call. If such grounds as these are interpolated into the words of Moses, and it is to be held that an attack upon the prophetic calling does not involve such an attack upon the person as might have excited anger, it is certainly impossible to maintain the Mosaic authorship of this statement as to the character of Moses; for the vanity of wishing to procure the recognition of his meekness by praising it, cannot certainly be imputed to Moses the man of God.)
No doubt it was only such a man as Moses who could speak of himself in such a way, - a man who had so entirely sacrificed his own personality to the office assigned him by the Lord, that he was ready at any moment to stake his life for the cause and glory of the Lord (cf. Numbers 11:15, and Exodus 32:32), and of whom Calmet observes with as much truth as force, “As he praises himself here without pride, so he will blame himself elsewhere with humility,”-a man or God whose character is not to be measured by the standard of ordinary men (cf. Hengstenberg, Dissertations , vol. ii. pp. 141ff.).
Jehovah summoned the opponents of His servant to come at once before His judgment-seat. He commanded Moses, Aaron, and Miriam suddenly to come out of the camp (see at Numbers 11:30) to the tabernacle. Then He Himself came down in a pillar of cloud to the door of the tabernacle, i.e., to the entrance to the court, not to the dwelling itself, and called Aaron and Miriam out, i.e., commanded them to come out of the court,
(Note: The discrepancy discovered by Knobel , in the fact that, according to the so-called Elohist, no one but Moses, Aaron, and the sons of Aaron were allowed to enter the sanctuary, whereas, according to the Jehovist, others did so, - e.g., Miriam here, and Joshua in Exodus 33:11, - rests entirely upon a groundless fancy, arising from a misinterpretation, as there is not a word about entering the sanctuary, i.e., the dwelling itself, either in the verse before us or in Exodus 33:11.)
and said to them (Numbers 12:6.): “ If there is a prophet of Jehovah to you (i.e., if you have one), I make Myself known to him in a vision; I speak to him in a dream ( בּו , lit., “in him,” inasmuch as a revelation in a dream fell within the inner sphere of the soul-life). Not so My servant Moses: he is approved in My whole house; mouth to mouth I speak to him, and as an appearance, and that not in enigmas; and he sees the form of Jehovah. Why are ye not afraid to speak against My servant, against Moses? ” נביאכם = לכם נביא , the suffix used with the noun instead of the separate pronoun in the dative, as in Genesis 39:21; Leviticus 15:3, etc. The noun Jehovah is in all probability to be taken as a genitive, in connection with the word נביאכם (“ a prophet to you ”), as it is in the lxx and Vulg., and not to be construed with the words which follow (“ I Jehovah will make Myself known ”). The position of Jehovah at the head of the clause without a preceding אנכי (I) would be much more remarkable than the separation of the dependent noun from the governing noun by the suffix, which occurs in other cases also (e.g., Leviticus 6:3; Leviticus 26:42, etc.); moreover, it would be by no means suited to the sense, as no such emphasis is laid upon the fact that it was Jehovah who made Himself known, as to require or even justify such a construction. The “ whole house of Jehovah ” (Numbers 12:7) is not “primarily His dwelling, the holy tent” ( Baumgarten ), - for, in that case, the word “whole” would be quite superfluous, - but the whole house of Israel, or the covenant nation regarded as a kingdom, to the administration and government of which Moses had been called: as a matter of fact, therefore, the whole economy of the Old Testament, having its central point in the holy tent, which Jehovah had caused to be built as the dwelling-place of His name. It did not terminate, however, in the service of the sanctuary, as we may see from the fact that god did not make the priests who were entrusted with the duties of the sanctuary the organs of His saving revelation, but raised up and called prophets after Moses for that purpose. Compare the expression in Hebrews 3:6, “Whose house we are.” נאמן with בּ does not mean to be, or become, entrusted with anything ( Baumgarten , Knobel ), but simply to be lasting, firm, constant, in a local or temporal sense (Deuteronomy 28:59; 1 Samuel 2:35; 2 Samuel 7:16, etc.); in a historical sense, to prove or attest one's self (Genesis 42:20); and in an ethical sense, to be found proof, trustworthy, true (Psalms 78:8; 1 Samuel 3:20; 1 Samuel 22:14 : see Delitzsch on Hebrews 3:2). In the participle, therefore, it signifies proved, faithful, πιστός (lxx). “ Mouth to mouth ” answers to the “face to face” in Exodus 33:11 (cf. Deuteronomy 34:10), i.e., without any mediation or reserve, but with the same closeness and freedom with which friends converse together (Exodus 33:11). This is still further strengthened and elucidated by the words in apposition, “ in the form of seeing (appearance), and not in riddles, ” i.e., visibly, and not in a dark, hidden, enigmatical way. מראה is an accusative defining the mode, and signifies here not vision, as in Numbers 12:6, but adspectus , view, sight; for it forms an antithesis to בּמּראה in Numbers 12:6. “ The form ( Eng . similitude) of Jehovah ” was not the essential nature of God, His unveiled glory, - for this no mortal man can see (vid., Exodus 33:18.), - but a form which manifested the invisible God to the eye of man in a clearly discernible mode, and which was essentially different, not only from the visionary sight of God in the form of a man (Ezekiel 1:26; Daniel 7:9 and Daniel 7:13), but also from the appearances of God in the outward world of the senses, in the person and form of the angel of Jehovah, and stood in the same relation to these two forms of revelation, so far as directness and clearness were concerned, as the sight of a person in a dream to that of the actual figure of the person himself. God talked with Moses without figure, in the clear distinctness of a spiritual communication, whereas to the prophets He only revealed Himself through the medium of ecstasy or dream.
Through this utterance on the part of Jehovah, Moses is placed above all the prophets, in relation to God and also to the whole nation. The divine revelation to the prophets is thereby restricted to the two forms of inward intuition (vision and dream). It follows from this, that it had always a visionary character, though it might vary in intensity; and therefore that it had always more or less obscurity about it, because the clearness of self-consciousness and the distinct perception of an external world, both receded before the inward intuition, in a dream as well as in a vision. The prophets were consequently simply organs, through whom Jehovah made known His counsel and will at certain times, and in relation to special circumstances and features in the development of His kingdom. It was not so with Moses. Jehovah had placed him over all His house, had called him to be the founder and organizer of the kingdom established in Israel through his mediatorial service, and had found him faithful in His service. With this servant ( θεράπων , lxx) of His, He spake mouth to mouth, without a figure or figurative cloak, with the distinctness of a human interchange of thought; so that at any time he could inquire of God and wait for the divine reply. Hence Moses was not a prophet of Jehovah, like many others, not even merely the first and highest prophet, primus inter pares , but stood above all the prophets, as the founder of the theocracy, and mediator of the Old Covenant. Upon this unparalleled relation of Moses to God and the theocracy, so clearly expressed in the verses before us, the Rabbins have justly founded their view as to the higher grade of inspiration in the Thorah . This view is fully confirmed through the history of the Old Testament kingdom of God, and the relation in which the writings of the prophets stand to those of Moses. The prophets subsequent to Moses simply continued to build upon the foundation which Moses laid. And if Moses stood in this unparalleled relation to the Lord, Miriam and Aaron sinned grievously against him, when speaking as they did. Numbers 12:9. After this address, “ the wrath of Jehovah burned against them, and He went .” As a judge, withdrawing from the judgment-seat when he has pronounced his sentence, so Jehovah went, by the cloud in which He had come down withdrawing from the tabernacle, and ascending up on high. And at the same moment, Miriam, the instigator of the rebellion against her brother Moses, was covered with leprosy, and became white as snow.
When Aaron saw his sister smitten in this way, he said to Moses, “ Alas! my lord, I beseech thee, lay not this sin upon us, for we have done foolishly; ” i.e., let us not bear its punishment. “ Let her (Miriam ) not be as the dead thing, on whose coming out of its mother's womb half its flesh is consumed; ” i.e., like a still-born child, which comes into the world half decomposed. His reason for making this comparison was, that leprosy produces decomposition in the living body.
Moses, with his mildness, took compassion upon his sister, upon whom this punishment had fallen, and cried to the Lord, “ O God, I beseech Thee, heal her. ” The connection of the particle נא with אל is certainly unusual, but yet it is analogous to the construction with such exclamations as אוי (Jeremiah 4:31; Jeremiah 45:3) and הנּה (Genesis 12:11; Genesis 16:2, etc.); since אל in the vocative is to be regarded as equivalent to an exclamation; whereas the alteration into אל , as proposed by J. D. Michaelis and Knobel , does not even give a fitting sense, apart altogether from the fact, that the repetition of נא after the verb, with נא אל before it, would be altogether unexampled.
Jehovah hearkened to His servant's prayer, though not without inflicting deep humiliation upon Miriam. “ If her father had but spit in her face, would she not be ashamed seven days? ” i.e., keep herself hidden from Me out of pure shame. She was to be shut outside the camp, to be excluded from the congregation as a leprous person for seven days, and then to be received in again. Thus restoration and purification from her leprosy were promised to her after the endurance of seven days' punishment. Leprosy was the just punishment for her sin. In her haughty exaggeration of the worth of her own prophetic gift, she had placed herself on a par with Moses, the divinely appointed head of the whole nation, and exalted herself above the congregation of the Lord. For this she was afflicted with a disease which shut her out of the number of the members of the people of God, and thus actually excluded from the camp; so that she could only be received back again after she had been healed, and by a formal purification. The latter followed as a matter of course, from Lev 13 and 14, and did not need to be specially referred to here.
Numbers 12:15-16
The people did not proceed any farther till the restoration of Miriam. After this they departed from Hazeroth, and encamped in the desert of Paran , namely at Kadesh, on the southern boundary of Canaan. This is evident from ch. 13, more especially v. 26, as compared with Deuteronomy 1:19., where it is stated not merely that the spies, who were sent out from this place of encampment to Canaan, returned to the congregation at Kadesh, but that they set out from Kadesh-barnea for Canaan, because there the Israelites had come to the mountains of the Amorites, which God had promised them for an inheritance.
With regard to the situation of Kadesh , it has already been observed at Genesis 14:7, that it is probably to be sought for in the neighbourhood of the fountain of Ain Kades , which was discovered by Rowland , to the south of Bir Seba and Khalasa , on the heights of Jebel Helal , i.e., at the north-west corner of the mountain land of Azazimeh , which is more closely described at Numbers 10:12, where the western slopes of this highland region sink gently down into the undulating surface of the desert, which stretches thence to El Arish , with a breadth of about six hours' journey, and keeps the way open between Arabia Petraea and the south of Palestine. “In the northern third of this western slope, the mountains recede so as to leave a free space for a plain of about an hour's journey in breadth, which comes towards the east, and to which access is obtained through one or more of the larger wadys that are to be seen here (such as Retemat, Kusaimeh, el Ain, Muweileh).” At the north-eastern background of this plain, which forms almost a rectangular figure of nine miles by five, or ten by six, stretching from west to east, large enough to receive the camp of a wandering people, and about twelve miles to the E.S.E. of Muweileh, there rises, like a large solitary mass, at the edge of the mountains which run on towards the north, a bare rock, at the foot of which there is a copious spring, falling in ornamental cascades into the bed of a brook, which is lost in the sand about 300 or 400 yards to the west. This place still bears the ancient name of Kudēṡ . There can be no doubt as to the identity of this Kudēṡ and the biblical Kadesh. The situation agrees with all the statements in the Bible concerning Kadesh: for example, that Israel had then reached the border of the promised land; also that the spies who were sent out from Kadesh returned thither by coming from Hebron to the wilderness of Paran (Numbers 13:26); and lastly, according to the assertions of the Bedouins, as quoted by Rowland , this Kudes was ten or eleven days' journey from Sinai (in perfect harmony with Deuteronomy 1:2), and was connected by passable wadys with Mount Hor. The Israelites proceeded, no doubt, through the wady Retemat , i.e., Rithmah (see at Numbers 33:18), into the plain of Kadesh. (On the town of Kadesh, see at Numbers 20:16.)
(Note: See Kurtz , History of the Old Covenant, vol. iii. p. 225, where the current notion, that Kadesh was situated on the western border of the Arabah, below the Dead Sea, by either Ain Hasb or Ain el Weibeh, is successfully refuted.)