Թուեր / Numbers - 12 |

Text:
< PreviousԹուեր - 12 Numbers - 12Next >


jg▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In the foregoing chapter we had the vexation which the people gave to Moses; in this we have his patience tried by his own relations. I. Miriam and Aaron, his own brother and sister, affronted him, ver. 1-3. II. God called them to an account for it, ver. 4-9. III. Miriam was smitten with a leprosy for it, ver. 10. IV. Aaron submits, and Moses meekly intercedes for Miriam, ver. 11-13. V. She is healed, but put to shame for seven days, ver. 14-16. And this is recorded to show that the best persons and families have both their follies and their crosses.
Adam Clarke: Commentary on the Bible - 1831
Miriam and Aaron raise a sedition against Moses, because of the Ethiopian woman he had married, Num 12:1, and through jealousy of his increasing power and authority, Num 12:2. The character of Moses, Num 12:3. Moses, Aaron, and Miriam are suddenly called to the tabernacle, Num 12:4. The Lord appears in the pillar of the cloud, and converses with them, Num 12:5. Declares his purpose to communicate his will to Moses only, Num 12:6-8. His anger is kindled against Miriam, and she is smitten with the leprosy, Num 12:9, Num 12:10. Aaron deplores his transgression, and entreats for Miriam, Num 12:11, Num 12:12. Moses intercedes for her, Num 12:13. The Lord requires that she be shut out of the camp for seven days, Num 12:14. The people rest till she is restored, Num 12:15, and afterwards leave Hazeroth, and pitch in the wilderness of Paran, Num 12:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 12:1, God rebukes the sedition of Miriam and Aaron; Num 12:11, Miriam's leprosy is healed at the prayer of Moses; Num 12:14, God commands her to be shut out of the host; Num 12:16, The people encamp in the wilderness of Paran.
John Gill
INTRODUCTION TO NUMBERS 12
In this chapter we have an account of Aaron and Miriam speaking against Moses, and for what reason, whose amiable character is given, Num 12:1; and of the Lord's calling them to him, and rebuking them for it, giving an excellent testimony to Moses, and then departing in anger, Num 12:4; and of Miriam's being smitten with leprosy, and Aaron's entreating Moses on his and her account, who prayed to the Lord to heal her, Num 12:10; and of her being ordered to be shut out of the camp seven days, during which time the Israelites stayed at Hazeroth, and then removed to the wilderness of Paran, Num 12:14.
12:112:1: Եւ բամբասեցին Մարիամ եւ Ահարոն զՄովսէս վասն կնոջն Եթեովպացւոյ՝ զոր ա՛ռ Մովսէս. զի կին Եթեովպացի՛ առ.
1 Մարիամն ու Ահարոնը վատաբանեցին Մովսէսին, քանի որ նա կնութեան էր առել մի եթովպուհու: Մովսէսն, իրօք, եթովպացի կնոջ հետ էր ամուսնացել:
1 Մարիամ ու Ահարոն Մովսէսին դէմ խօսեցան՝ անոր առած Եթովպիացի կնոջը համար, քանզի անիկա Եթովպիացի կին առեր էր
Եւ բամբասեցին Մարիամ եւ Ահարոն զՄովսէս վասն կնոջն Եթէովպացւոյ զոր ա՛ռ Մովսէս. զի կին Եթէովպացի առ:

12:1: Եւ բամբասեցին Մարիամ եւ Ահարոն զՄովսէս վասն կնոջն Եթեովպացւոյ՝ զոր ա՛ռ Մովսէս. զի կին Եթեովպացի՛ առ.
1 Մարիամն ու Ահարոնը վատաբանեցին Մովսէսին, քանի որ նա կնութեան էր առել մի եթովպուհու: Մովսէսն, իրօք, եթովպացի կնոջ հետ էր ամուսնացել:
1 Մարիամ ու Ահարոն Մովսէսին դէմ խօսեցան՝ անոր առած Եթովպիացի կնոջը համար, քանզի անիկա Եթովպիացի կին առեր էր
zohrab-1805▾ eastern-1994▾ western am▾
12:11: И упрекали Мариам и Аарон Моисея за жену Ефиоплянку, которую он взял, --ибо он взял [за себя] Ефиоплянку, --
12:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak Μαριαμ μαρια Maria καὶ και and; even Ααρων ααρων Aarōn; Aaron κατὰ κατα down; by Μωυσῆ μωσευς Mōseus; Mosefs ἕνεκεν ενεκα for the sake of; on account of τῆς ο the γυναικὸς γυνη woman; wife τῆς ο the Αἰθιοπίσσης αιθιοψ Aithiops; Ethiops ἣν ος who; what ἔλαβεν λαμβανω take; get Μωυσῆς μωσευς Mōseus; Mosefs ὅτι οτι since; that γυναῖκα γυνη woman; wife Αἰθιόπισσαν αιθιοψ Aithiops; Ethiops ἔλαβεν λαμβανω take; get
12:1 וַ wa וְ and תְּדַבֵּ֨ר ttᵊḏabbˌēr דבר speak מִרְיָ֤ם miryˈām מִרְיָם Miriam וְ wᵊ וְ and אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron בְּ bᵊ בְּ in מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses עַל־ ʕal- עַל upon אֹדֹ֛ות ʔōḏˈôṯ אֹודֹות inducement הָ hā הַ the אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman הַ ha הַ the כֻּשִׁ֖ית kkušˌîṯ כֻּשִׁי Ethiopian אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לָקָ֑ח lāqˈāḥ לקח take כִּֽי־ kˈî- כִּי that אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman כֻשִׁ֖ית ḵušˌîṯ כֻּשִׁי Ethiopian לָקָֽח׃ lāqˈāḥ לקח take
12:1. locutaque est Maria et Aaron contra Mosen propter uxorem eius aethiopissamAnd Mary and Aaron spoke against Moses, because of his wife the Ethiopian,
1. And Miriam and Aaron spake against Moses because of the Cushite woman whom he had married: for he had married a Cushite woman.
And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman:

1: И упрекали Мариам и Аарон Моисея за жену Ефиоплянку, которую он взял, --ибо он взял [за себя] Ефиоплянку, --
12:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Μαριαμ μαρια Maria
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
κατὰ κατα down; by
Μωυσῆ μωσευς Mōseus; Mosefs
ἕνεκεν ενεκα for the sake of; on account of
τῆς ο the
γυναικὸς γυνη woman; wife
τῆς ο the
Αἰθιοπίσσης αιθιοψ Aithiops; Ethiops
ἣν ος who; what
ἔλαβεν λαμβανω take; get
Μωυσῆς μωσευς Mōseus; Mosefs
ὅτι οτι since; that
γυναῖκα γυνη woman; wife
Αἰθιόπισσαν αιθιοψ Aithiops; Ethiops
ἔλαβεν λαμβανω take; get
12:1
וַ wa וְ and
תְּדַבֵּ֨ר ttᵊḏabbˌēr דבר speak
מִרְיָ֤ם miryˈām מִרְיָם Miriam
וְ wᵊ וְ and
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
בְּ bᵊ בְּ in
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
עַל־ ʕal- עַל upon
אֹדֹ֛ות ʔōḏˈôṯ אֹודֹות inducement
הָ הַ the
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
הַ ha הַ the
כֻּשִׁ֖ית kkušˌîṯ כֻּשִׁי Ethiopian
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לָקָ֑ח lāqˈāḥ לקח take
כִּֽי־ kˈî- כִּי that
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
כֻשִׁ֖ית ḵušˌîṯ כֻּשִׁי Ethiopian
לָקָֽח׃ lāqˈāḥ לקח take
12:1. locutaque est Maria et Aaron contra Mosen propter uxorem eius aethiopissam
And Mary and Aaron spoke against Moses, because of his wife the Ethiopian,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Под «эфиоплянкой», женой Моисея, одни разумеют Сепфору, дочь мадианитянина Иофора, так как-де земля мадианитян находилась в смежности с землей эфиопского племени омиритов или савеев (3: Цар X:1; Лк XI:31) и могла также называться эфиопской (блаж. Феодор., Толк. на кн. Чис., вопр. 22). Другие, основываясь на данных Иосифа Флавия (Иуд. Древн. II:10, 2), разумеют дочь эфиопского царя, на которой будто бы женился Моисей еще будучи при фараоновом дворе, после одного блестящего похода против Эфиопии. Третьи разумеют кушитку, жительницу южной Аравии, взятую Моисеем после предполагаемой смерти Сепфоры, во избежание родственных связей в Израиле.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Murmuring of Miriam and Aaron.B. C. 1490.
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.)
Here is, I. The unbecoming passion of Aaron and Miriam: they spoke against Moses, v. 1. If Moses, that received so much honour from God, yet received so many slights and affronts from men, shall any of us think such trials either strange or hard, and be either provoked or discouraged by them? But who would have thought that disturbance should be created to Moses, 1. From those that were themselves serious and good; nay, that were eminent in religion, Miriam a prophetess, Aaron the high priest, both of them joint-commissioners with Moses for the deliverance of Israel? Mic. vi. 4, I sent before thee Moses, Aaron, and Miriam. 2. From those that were his nearest relations, his own brother and sister, who shone so much by rays borrowed from him? Thus the spouse complains (Cant. i. 6), My mother's children were angry with me; and quarrels among relations are in a special manner grievous. A brother offended is harder to be won than a strong city. Yet this helps to confirm the call of Moses, and shows that his advancement was purely by the divine favour, and not by any compact or collusion with his kindred, who themselves grudged his advancement. Neither did many of our Saviour's kindred believe on him, John vii. 5. It should seem that Miriam began the quarrel, and Aaron, not having been employed or consulted in the choice of the seventy elders, was for the present somewhat disgusted, and so was the sooner drawn in to take his sister's part. It would grieve one to see the hand of Aaron in so many trespasses, but it shows that the law made men priests who had infirmity. Satan prevailed first with Eve, and by her with Adam; see what need we have to take heed of being drawn into quarrels by our relations, for we know not how great a matter a little fire may kindle. Aaron ought to have remembered how Moses stood his friend when God was angry with him for making the golden calf (Deut. ix. 20), and not to have rendered him evil for good. Two things they quarrelled with Moses about:-- (1.) About his marriage: some think a late marriage with a Cushite or Arabian; others because of Zipporah, whom on this occasion they called, in scorn, an Ethiopian woman, and who, they insinuated, had too great an influence upon Moses in the choice of these seventy elders. Perhaps there was some private falling out between Zipporah and Miriam, which occasioned some hot words, and one peevish reflection introduced another, till Moses and Aaron came to be interested. (2.) About his government; not the mismanagement of it, but the monopolizing of it (v. 2): "Hath the Lord spoken only by Moses? Must he alone have the choice of the persons on whom the spirit of prophecy shall come? Hath he not spoken also by us? Might not we have had a hand in that affair, and preferred our friends, as well as Moses his?" They could not deny that God had spoken by Moses, but it was plain he had sometimes spoken also by them; and that which they intended was to make themselves equal with him, though God had so many ways distinguished him. Note, Striving to be greatest is a sin which easily besets disciples themselves, and it is exceedingly sinful. Even those that are well preferred are seldom pleased if others be better preferred. Those that excel are commonly envied.
II. The wonderful patience of Moses under this provocation. The Lord heard it (v. 2), but Moses himself took no notice of it, for (v. 3) he was very meek. He had a great deal of reason to resent the affront; it was ill-natured and ill-timed, when the people were disposed to mutiny, and had lately given him a great deal of vexation with their murmurings, which would be in danger of breaking out again when thus headed and countenanced by Aaron and Miriam; but he, as a deaf man, heard not. When God's honour was concerned, as in the case of the golden calf, no man more zealous than Moses; but, when his own honour was touched, no man more meek: as bold as a lion in the cause of God, but as mild as a lamb in his own cause. God's people are the meek of the earth (Zeph. ii. 3), but some are more remarkable than others for this grace, as Moses, who was thus fitted for the work he was called to, which required all the meekness he had and sometimes more. And sometimes the unkindness of our friends is a greater trial of our meekness than the malice of our enemies. Christ himself records his own meekness (Matt. xi. 29, I am meek and lowly in heart), and the copy of meekness which Christ has set was without a blot, but that of Moses was not.
Adam Clarke: Commentary on the Bible - 1831
12:1: Miriam and Aaron spake against Moses - It appears that jealousy of the power and influence of Moses was the real cause of their complaint though his having married an Ethiopian woman-האשה הכשית haishshah haccushith - That Woman, the Cushite, probably meaning Zipporah, who was an Arab born in the land of Midian - was the ostensible cause.
Albert Barnes: Notes on the Bible - 1834
12:1
The Ethiopian woman whom he had married - (Hebrew, "Cushite," compare Gen 2:13; Gen 10:6) It is likely that Zipporah Exo 2:21 was dead, and that Miriam in consequence expected to have greater influence than ever with Moses. Her disappointment at his second marriage would consequently be very great.
The marriage of Moses with a woman descended from Ham was not prohibited, so long as she was not of the stock of Canaan (compare Exo 34:11-16); but it would at any time have been offensive to that intense nationality which characterized the Jews. The Christian fathers note in the successive marriage of Moses with a Midianite and an Ethiopian a foreshadowing of the future extension to the Gentiles of God's covenant and its promises (compare Psa 45:9 ff; Sol 1:4 ff); and in the complaining of Miriam and Aaron a type of the discontent of the Jews because of such extension: compare Luk 15:29-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: Miriam: Mat 10:36, Mat 12:48; Joh 7:5, Joh 15:20; Gal 4:16
Ethiopian: or, Cushite, Exo 2:16, Exo 2:21
married: Heb. taken, Gen 24:3, Gen 24:37, Gen 26:34, Gen 26:35, Gen 27:46, Gen 28:6-9, Gen 34:14, Gen 34:15, Gen 41:45; Exo 34:16; Lev 21:14
Carl Friedrich Keil and Franz Delitzsch
12:1
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 Num 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 (Ex 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).
Num 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 (Ex 28:30), and the prophetess Miriam (Ex 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 Num 20:10 or Ps 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. Num 11:15, and Ex 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.).
Geneva 1599
12:1 And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married (a) an Ethiopian woman.
(a) Zipporah, Moses' wife, was a Midianite, and because Midian bordered on Ethiopia, it is sometimes referred to in the scriptures by this name.
John Gill
12:1 And Miriam and Aaron spoke against Moses,.... Miriam is first mentioned, because she was first in the transgression, and so was only punished; Aaron was drawn into the sin by her, and he acknowledged his fault, and was forgiven: it must be a great trial to Moses, not only to be spoken against by the people, as he often was, but by his near relations, and these gracious persons, and concerned with him in leading and guiding the people through the wilderness, Mic 6:4,
because of the Ethiopian woman, whom he had married, for he had married an Ethiopian woman; not a queen of Ethiopia, as the Targum of Jonathan; nor Tharbis, a daughter of a king of Ethiopia, whom Josephus (h) says he married, when he was sent upon an expedition against the Ethiopians, while he was in Pharaoh's court; nor the widow of an Ethiopian king whom he married after his death, when he fled from Pharaoh into Ethiopia, and was made a king there, as say some Jewish writers (i): for there is no reason to believe he was married before he went to Midian; nor was this some Ethiopian woman he had married since, and but lately, Zipporah being dead or divorced, as some have fancied; but it was Zipporah herself, as Aben Ezra, Ben Melech, and so the Jerusalem Targum, which represents her not as truly an Ethiopian, but so called, because she was like to one; indeed she was really one; not a native of Ethiopia, the country of the Abyssines, but she was a Cushite, a native of Arabia Chusea, in which country Midian was, from whence she came; hence the tents, of Cushan, and the curtains of Midian, are spoken of together, Hab 3:7. Now it was not on account of Moses's marriage with her that they spoke against him, for that was an affair transacted in Midian some years ago, which at first sight may seem to be the case; nor because he now had divorced her, as Jarchi, which perhaps would have given them no uneasiness; and for the same reason, not because he abstained from conversation with her, that he might give up himself to the service of God in his house, and perform it in a more holy and faithful manner, which is the common sentiment of the Jewish writers: but rather, as it is thought by others, because of a suspicion they had entertained, that she had interested herself in the affair of the choice of the seventy elders, and had prevailed upon Moses to put in such and such persons into the list she had a mind to serve; at least this seems to be the case, for the displeasure was against Moses himself; they were angry with him, because he transacted that affair without them, and chose whom he pleased, without consulting them; and therefore, though they cared not to ascribe it entirely to him, and his neglect of them, they imputed it to his wife, as if she had over persuaded him, or her brother through her means, to take such a step as he did.
(h) Antiqu. l. 2. c. 10. sect. 2. (i) Dibre Hayamim, fol. 7. 2. Shalshalet Hakabala, fol. 5. 2. so some in Aben Ezra in loc.
John Wesley
12:1 Miriam - Miriam seems to be first named, because she was the first mover of the sedition; wherefore she is more eminently punished. The Ethiopian - Either, Zipporah, who is here called an Ethiopian, in the Hebrew a Cushite, because she was a Midianite: the word Cush being generally used in scripture, not for Ethiopia properly so called below Egypt, but for Arabia. If she be meant, probably they did not quarrel with him for marrying her, because that was done long since, but for being swayed by her and her relations, by whom they might think he was persuaded to chose seventy rulers, by which co - partnership in government they thought their authority and reputation diminished. And because they durst not accuse God, they charge Moses, his instrument, as the manner of men is. Or, some other woman, whom he married either whilst Zipporah lived, or rather because she was now dead, though that, as many other things, be not recorded. For, as the quarrel seems to be about his marrying a stranger, it is probable it was a fresh occasion about which they contended. And it was lawful for him as well as any other to marry an Ethiopian or Arabian woman, provided she were, a sincere proselyte.
Robert Jamieson, A. R. Fausset and David Brown
12:1 MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
an Ethiopian woman--Hebrew, "a Cushite woman"--Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham (see on Ex 2:15) and being accounted generally a vile and contemptible race (see on Amos 9:7). The occasion of this seditious outbreak on the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers [Num 11:16]. Their irritating disparagement of his wife (who, in all probability, was Zipporah [Ex 2:21], and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (Ex 18:13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition.
12:212:2: եւ ասեն թէ՝ Ընդ Մովսիսի միա՞յն խօսեցաւ Տէր. ո՛չ ապաքէն եւ ընդ մե՞զ խօսեցաւ. եւ լուա՛ւ Տէր[1295]։ [1295] Այլք. Եւ ասեն. Միթէ ընդ Մովսիսի։
2 Նրանք ասացին. «Միթէ Տէրը միայն Մովսէ՞սի հետ խօսեց, նա նաեւ մեզ հետ չխօսե՞ց»: Տէրը լսեց դա:
2 Ու ըսին. «Միթէ Տէրը միայն Մովսէսի՞ն միջոցով խօսեցաւ։ Չէ՞ որ մեր միջոցով ալ խօսեցաւ»։ Տէրը լսեց։
եւ ասեն. Միթէ ընդ Մովսիսի՞ միայն խօսեցաւ Տէր. ո՞չ ապաքէն եւ ընդ մեզ խօսեցաւ. եւ լուաւ Տէր:

12:2: եւ ասեն թէ՝ Ընդ Մովսիսի միա՞յն խօսեցաւ Տէր. ո՛չ ապաքէն եւ ընդ մե՞զ խօսեցաւ. եւ լուա՛ւ Տէր[1295]։
[1295] Այլք. Եւ ասեն. Միթէ ընդ Մովսիսի։
2 Նրանք ասացին. «Միթէ Տէրը միայն Մովսէ՞սի հետ խօսեց, նա նաեւ մեզ հետ չխօսե՞ց»: Տէրը լսեց դա:
2 Ու ըսին. «Միթէ Տէրը միայն Մովսէսի՞ն միջոցով խօսեցաւ։ Չէ՞ որ մեր միջոցով ալ խօսեցաւ»։ Տէրը լսեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: и сказали: одному ли Моисею говорил Господь? не говорил ли Он и нам? И услышал [сие] Господь.
12:2 καὶ και and; even εἶπαν επω say; speak μὴ μη not Μωυσῇ μωσευς Mōseus; Mosefs μόνῳ μονος only; alone λελάληκεν λαλεω talk; speak κύριος κυριος lord; master οὐχὶ ουχι not; not actually καὶ και and; even ἡμῖν ημιν us ἐλάλησεν λαλεω talk; speak καὶ και and; even ἤκουσεν ακουω hear κύριος κυριος lord; master
12:2 וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say הֲ hᵃ הֲ [interrogative] רַ֤ק rˈaq רַק only אַךְ־ ʔaḵ- אַךְ only בְּ bᵊ בְּ in מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses דִּבֶּ֣ר dibbˈer דבר speak יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] לֹ֖א lˌō לֹא not גַּם־ gam- גַּם even בָּ֣נוּ bˈānû בְּ in דִבֵּ֑ר ḏibbˈēr דבר speak וַ wa וְ and יִּשְׁמַ֖ע yyišmˌaʕ שׁמע hear יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
12:2. et dixerunt num per solum Mosen locutus est Dominus nonne et nobis similiter est locutus quod cum audisset DominusAnd they said: Hath the Lord spoken by Moses only? Hath he not also spoken to us in like manner? And when the Lord heard this,
2. And they said, Hath the LORD indeed spoken only with Moses? hath he not spoken also with us? And the LORD heard it.
And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard:

2: и сказали: одному ли Моисею говорил Господь? не говорил ли Он и нам? И услышал [сие] Господь.
12:2
καὶ και and; even
εἶπαν επω say; speak
μὴ μη not
Μωυσῇ μωσευς Mōseus; Mosefs
μόνῳ μονος only; alone
λελάληκεν λαλεω talk; speak
κύριος κυριος lord; master
οὐχὶ ουχι not; not actually
καὶ και and; even
ἡμῖν ημιν us
ἐλάλησεν λαλεω talk; speak
καὶ και and; even
ἤκουσεν ακουω hear
κύριος κυριος lord; master
12:2
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
הֲ hᵃ הֲ [interrogative]
רַ֤ק rˈaq רַק only
אַךְ־ ʔaḵ- אַךְ only
בְּ bᵊ בְּ in
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
דִּבֶּ֣ר dibbˈer דבר speak
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
לֹ֖א lˌō לֹא not
גַּם־ gam- גַּם even
בָּ֣נוּ bˈānû בְּ in
דִבֵּ֑ר ḏibbˈēr דבר speak
וַ wa וְ and
יִּשְׁמַ֖ע yyišmˌaʕ שׁמע hear
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
12:2. et dixerunt num per solum Mosen locutus est Dominus nonne et nobis similiter est locutus quod cum audisset Dominus
And they said: Hath the Lord spoken by Moses only? Hath he not also spoken to us in like manner? And when the Lord heard this,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Очевидно, что «эфиоплянка» послужила лишь поводом для Аарона и Мариами выразить Моисею чувства их оскорбленного честолюбия: последнее не могло мириться с исключительным положением в народе их брата.

Требовалось особое подтверждение богоизбранности Моисея.
Adam Clarke: Commentary on the Bible - 1831
12:2: Hath the Lord indeed spoken only by Moses? - It is certain that both Aaron and Miriam had received a portion of the prophetic spirit, (see Exo 4:15, and Exo 15:20), and therefore they thought they might have a share in the government; for though there was no kind of gain attached to this government, and no honor but such as came from God, yet the love of power is natural to the human mind; and in many instances men will sacrifice even honor, pleasure, and profit to the lust of power.
Albert Barnes: Notes on the Bible - 1834
12:2
Hath the Lord ... - i. e. Is it merely, after all, by Moses that the Lord hath spoken?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: Hath the Lord: Num 16:3; Exo 4:30, Exo 5:1, Exo 7:10, Exo 15:20, Exo 15:21; Mic 6:4
hath he not: Num 11:29; Pro 13:10; Rom 12:3, Rom 12:10; Phi 2:3, Phi 2:14; Pe1 5:5
And the: Num 11:1; Gen 29:33; Sa2 11:27; Kg2 19:4; Psa 94:7-9; Isa 37:4; Eze 35:12, Eze 35:13
John Gill
12:2 And they said, hath the Lord, indeed spoken only by Moses?.... They own he had spoken by him; this was so notorious that it could not be denied:
hath he not spoken also by us? are we not prophets as well as he? the Lord spake to Aaron while he was in Egypt, and had made him a good spokesman in his name, and bore this testimony of him, that he could speak well, and Miriam is expressly called a prophetess, Ex 4:14 Ex 15:20; and this being the case, they stomached it that they should have no concern in the choice and appointment of the seventy elders:
and the Lord heard it; for perhaps this was said secretly between themselves; but God, that sees, and hears, and knows all things, took notice of what was spoken by them, and resented it; for it was ultimately against himself, who had ordered Moses to do what he did.
John Wesley
12:2 By us - Are not we prophets as well as he? so Aaron was made, Ex 4:15-16, and so Miriam is called, Ex 15:20. And Moses hath debased and mixed the holy seed, which we have not done. Why then should he take all power to himself, and make rulers as he pleaseth, without consulting us. The Lord heard - Observed their words and carriage to Moses.
Robert Jamieson, A. R. Fausset and David Brown
12:2 Hath the Lord indeed spoken only by Moses? hath he not also spoken by us?--The prophetical name and character was bestowed upon Aaron (Ex 4:15-16) and Miriam (Ex 15:20); and, therefore, they considered the conduct of Moses, in exercising an exclusive authority in this matter, as an encroachment on their rights (Mic 6:4).
12:312:3: Եւ այրն Մովսէս հե՛զ էր յոյժ քան զամենայն մարդիկ՝ որ էին ՚ի վերայ երկրի։
3 Մովսէսը, սակայն, շատ աւելի հեզ էր, քան երկրի վրայ ապրող բոլոր մարդիկ:
3 Մովսէս շատ հեզ մարդ մըն էր՝ երկրի վրայ եղած բոլոր մարդոցմէ աւելի։
Եւ այրն Մովսէս հեզ էր յոյժ քան զամենայն մարդիկ որ էին ի վերայ երկրի:

12:3: Եւ այրն Մովսէս հե՛զ էր յոյժ քան զամենայն մարդիկ՝ որ էին ՚ի վերայ երկրի։
3 Մովսէսը, սակայն, շատ աւելի հեզ էր, քան երկրի վրայ ապրող բոլոր մարդիկ:
3 Մովսէս շատ հեզ մարդ մըն էր՝ երկրի վրայ եղած բոլոր մարդոցմէ աւելի։
zohrab-1805▾ eastern-1994▾ western am▾
12:33: Моисей же был человек кротчайший из всех людей на земле.
12:3 καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human Μωυσῆς μωσευς Mōseus; Mosefs πραῢς πραυς gentle σφόδρα σφοδρα vehemently; tremendously παρὰ παρα from; by πάντας πας all; every τοὺς ο the ἀνθρώπους ανθρωπος person; human τοὺς ο the ὄντας ειμι be ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
12:3 וְ wᵊ וְ and הָ hā הַ the אִ֥ישׁ ʔˌîš אִישׁ man מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses עָנָ֣יוענו *ʕānˈāʸw עָנָו humble מְאֹ֑ד mᵊʔˈōḏ מְאֹד might מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָֽה׃ ס ʔᵃḏāmˈā . s אֲדָמָה soil
12:3. erat enim Moses vir mitissimus super omnes homines qui morabantur in terra(For Moses was a man exceeding meek above all men that dwelt upon earth)
3. Now the man Moses was very meek, above all the men which were upon the face of the earth.
Now the man Moses [was] very meek, above all the men which [were] upon the face of the earth:

3: Моисей же был человек кротчайший из всех людей на земле.
12:3
καὶ και and; even
ο the
ἄνθρωπος ανθρωπος person; human
Μωυσῆς μωσευς Mōseus; Mosefs
πραῢς πραυς gentle
σφόδρα σφοδρα vehemently; tremendously
παρὰ παρα from; by
πάντας πας all; every
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
τοὺς ο the
ὄντας ειμι be
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
12:3
וְ wᵊ וְ and
הָ הַ the
אִ֥ישׁ ʔˌîš אִישׁ man
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
עָנָ֣יוענו
*ʕānˈāʸw עָנָו humble
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
הָֽ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָֽה׃ ס ʔᵃḏāmˈā . s אֲדָמָה soil
12:3. erat enim Moses vir mitissimus super omnes homines qui morabantur in terra
(For Moses was a man exceeding meek above all men that dwelt upon earth)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Существует мнение, что данный стих приписан И. Навином при окончательном пересмотре им рукописи кн. Числ, — подобно тому, как сделана им приписка в конце кн. Второзакония (гл. XXXIV).
Adam Clarke: Commentary on the Bible - 1831
12:3: Now the man Moses was very meek - How could Moses, who certainly was as humble and modest as he was meek, write this encomium upon himself? I think the word is not rightly understood; ענו anav, which we translate meek, comes from ענה anah, to act upon, to humble, depress, afflict, and is translated so in many places in the Old Testament; and in this sense it should be understood here: "Now this man Moses was depressed or afflicted more than any man האדמה haadamah, of that land." And why was he so? Because of the great burden he had to bear in the care and government of this people, and because of their ingratitude and rebellion both against God and himself: of this depression and affliction, see the fullest proof in the preceding chapter, Numbers 11 (note). The very power they envied was oppressive to its possessor, and was more than either of their shoulders could sustain.
Albert Barnes: Notes on the Bible - 1834
12:3
The man Moses was very meek - In this and in other passages in which Moses no less unequivocally records his own faults (compare Num 20:12 ff; Exo 4:24 ff; Deu 1:37), there is the simplicity of one who bare witness of himself, but not to himself (compare Mat 11:28-29). The words are inserted to explain how it was that Moses took no steps to vindicate himself, and why consequently the Lord so promptly intervened.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: very: Psa 147:6, Psa 149:4; Mat 5:5, Mat 11:29, Mat 21:5; Co2 10:1; Th1 2:7; Jam 3:13; Pe1 3:4
above: Num 11:10-15, Num 20:10-12; Psa 106:32, Psa 106:33; Co2 11:5, Co2 12:11; Jam 3:2, Jam 3:3
Geneva 1599
12:3 (Now the man Moses [was] very (b) meek, above all the men which [were] upon the face of the earth.)
(b) And so endured their grudging, although he knew of them.
John Gill
12:3 Now the man Moses was very meek,.... So that they might say anything against him, and he not be affronted, nor resent any injury; and this therefore is introduced as a reason why the Lord undertook the cause, and vindicated him, resenting the obloquies of Miriam and Aaron against him; because he knew he was so exceeding meek, that he himself would pass it by without taking notice of it, though he might hear it: hence the Targum of Jonathan"and he cared not for their words;''they gave him no concern or uneasiness, so meek, mild, and gentle was he: and this is to be considered; not as a self-commendation of Moses, but as a testimony of his character by God himself, by whom he was inspired in writing it; though it is possible this might be added by another hand, Joshua or Ezra, under the same direction and inspiration of the Spirit of God; who chose that such a character of Moses should stand here, in opposition to the calumnies cast upon him, and as giving a reason why not he himself, but the Lord, appeared in his vindication, he being so meek and lowly, as is said of his antitype, and by himself, Mt 11:29,
above all the men which were upon the face of the earth; being seldom angry, and when he was, it was generally, if not always, when the honour of God was concerned, and not on account of his own person and character; though it must not be said of him that he was perfect in this respect, or free from passion, or from blame at any time on account of it, but, when compared with others, he was the meekest man that ever lived; whereby he became the fittest person to have to do with such a peevish, perverse, and rebellious people as the Israelites were, whom no other man could well have bore with.
John Wesley
12:3 Meek - This is added as the reason why Moses took no notice of their reproach, and why God did so severely plead his cause. Thus was he fitted for the work he was called to, which required all the meekness he had. And this is often more tried by the unkindness of our friends, than by the malice of our enemies. Probably this commendation was added, as some other clauses were, by some succeeding prophet. How was Moses so meek, when we often read of his anger? But this only proves, that the law made nothing perfect.
Robert Jamieson, A. R. Fausset and David Brown
12:3 the man Moses was very meek-- (Ex 14:13; Ex 32:12-13; Num 14:13; Num 21:7; Deut 9:18). This observation might have been made to account for Moses taking no notice of their angry reproaches and for God's interposing so speedily for the vindication of His servant's cause. The circumstance of Moses recording an eulogium on a distinguishing excellence of his own character is not without a parallel among the sacred writers, when forced to it by the insolence and contempt of opponents (2Cor 11:5; 2Cor 12:11-12). But it is not improbable that, as this verse appears to be a parenthesis, it may have been inserted as a gloss by Ezra or some later prophet. Others, instead of "very meek," suggest "very afflicted," as the proper rendering.
12:412:4: Եւ ասէ Տէր նո՛յնժամայն՝ ցՄովսէս եւ ցԱհարոն եւ ցՄարիամ. Ելէ՛ք դուք երեքին ՚ի խորանն վկայութեան։ Եւ ելի՛ն երեքին ՚ի խորանն վկայութեան։
4 Տէրը միաժամանակ ասաց Մովսէսին, Ահարոնին ու Մարիամին. «Դուք երեքդ էլ վկայութեան խորան գնացէք:» Նրանք երեքով գնացին վկայութեան խորան:
4 Իսկոյն Տէրը ըսաւ Մովսէսին ու Ահարոնին ու Մարիամին. «Դուք երեքդ ալ վկայութեան խորանը ելէ՛ք»։ Երեքն ալ ելան։
Եւ ասէ Տէր նոյնժամայն ցՄովսէս եւ ցԱհարոն եւ ցՄարիամ. Ելէք դուք երեքին ի խորանն վկայութեան: Եւ ելին երեքին [199]ի խորանն վկայութեան:

12:4: Եւ ասէ Տէր նո՛յնժամայն՝ ցՄովսէս եւ ցԱհարոն եւ ցՄարիամ. Ելէ՛ք դուք երեքին ՚ի խորանն վկայութեան։ Եւ ելի՛ն երեքին ՚ի խորանն վկայութեան։
4 Տէրը միաժամանակ ասաց Մովսէսին, Ահարոնին ու Մարիամին. «Դուք երեքդ էլ վկայութեան խորան գնացէք:» Նրանք երեքով գնացին վկայութեան խորան:
4 Իսկոյն Տէրը ըսաւ Մովսէսին ու Ահարոնին ու Մարիամին. «Դուք երեքդ ալ վկայութեան խորանը ելէ՛ք»։ Երեքն ալ ելան։
zohrab-1805▾ eastern-1994▾ western am▾
12:44: И сказал Господь внезапно Моисею и Аарону и Мариами: выйдите вы трое к скинии собрания. И вышли все трое.
12:4 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master παραχρῆμα παραχρημα on the spot πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Μαριαμ μαρια Maria καὶ και and; even Ααρων ααρων Aarōn; Aaron ἐξέλθατε εξερχομαι come out; go out ὑμεῖς υμεις you οἱ ο the τρεῖς τρεις three εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even ἐξῆλθον εξερχομαι come out; go out οἱ ο the τρεῖς τρεις three εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony
12:4 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH פִּתְאֹ֗ם piṯʔˈōm פִּתְאֹם suddenly אֶל־ ʔel- אֶל to מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶל־ ʔel- אֶל to מִרְיָ֔ם miryˈām מִרְיָם Miriam צְא֥וּ ṣᵊʔˌû יצא go out שְׁלָשְׁתְּכֶ֖ם šᵊloštᵊḵˌem שָׁלֹשׁ three אֶל־ ʔel- אֶל to אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment וַ wa וְ and יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out שְׁלָשְׁתָּֽם׃ šᵊloštˈām שָׁלֹשׁ three
12:4. statim locutus est ad eum et ad Aaron et Mariam egredimini vos tantum tres ad tabernaculum foederis cumque fuissent egressiImmediately he spoke to him, and to Aaron and Mary: Come out you three only to the tabernacle of the covenant. And when they were come out,
4. And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tent of meeting. And they three came out.
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:

4: И сказал Господь внезапно Моисею и Аарону и Мариами: выйдите вы трое к скинии собрания. И вышли все трое.
12:4
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
παραχρῆμα παραχρημα on the spot
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Μαριαμ μαρια Maria
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ἐξέλθατε εξερχομαι come out; go out
ὑμεῖς υμεις you
οἱ ο the
τρεῖς τρεις three
εἰς εις into; for
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
ἐξῆλθον εξερχομαι come out; go out
οἱ ο the
τρεῖς τρεις three
εἰς εις into; for
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
12:4
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
פִּתְאֹ֗ם piṯʔˈōm פִּתְאֹם suddenly
אֶל־ ʔel- אֶל to
מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מִרְיָ֔ם miryˈām מִרְיָם Miriam
צְא֥וּ ṣᵊʔˌû יצא go out
שְׁלָשְׁתְּכֶ֖ם šᵊloštᵊḵˌem שָׁלֹשׁ three
אֶל־ ʔel- אֶל to
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment
וַ wa וְ and
יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out
שְׁלָשְׁתָּֽם׃ šᵊloštˈām שָׁלֹשׁ three
12:4. statim locutus est ad eum et ad Aaron et Mariam egredimini vos tantum tres ad tabernaculum foederis cumque fuissent egressi
Immediately he spoke to him, and to Aaron and Mary: Come out you three only to the tabernacle of the covenant. And when they were come out,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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.
Moses did not resent the injury done him, nor complain of it to God, nor make any appeal to him; but God resented it. He hears all we say in our passion, and is a swift witness of our hasty speeches, which is a reason why we should resolutely bridle our tongues, that we speak not ill of others, and why we should patiently stop our ears, and not take notice of it, if others speak ill of us. I heard not, for thou wilt hear, Ps. xxxviii. 13-15. The more silent we are in our own cause the more is God engaged to plead it. The accused innocent needs to say little if he knows the judge himself will be his advocate.
I. The cause is called, and the parties are summoned forthwith to attend at the door of the tabernacle, v. 4, 5. Moses had often shown himself jealous for God's honour, and now God showed himself jealous for his reputation; for those that honour God he will honour, nor will he ever be behind-hand with any that appear for him. Judges of old sat in the gate of the city to try causes, and so on this occasion the shechinah in the cloud of glory stood at the door of the tabernacle, and Aaron and Miriam, as delinquents, were called to the bar.
II. Aaron and Miriam were made to know that great as they were they must not pretend to be equal to Moses, nor set up as rivals with him, v. 6-8. Were they prophets of the Lord? Of Moses it might be truly said, He more. 1. It was true that God put a great deal of honour upon the prophets. However men mocked them and misused them, they were the favourites and intimates of heaven. God made himself known to them, either by dreams when they were asleep or by visions when they were awake, and by them made himself known to others. And those are happy, those are great, truly great, truly happy, to whom God makes himself known, Now he does it not by dreams and visions, as of old, but by the Spirit of wisdom and revelation, who makes known those things to babes which prophets and kings desired to see and might not. Hence in the last days, the days of the Messiah, the sons and daughters are said to prophesy (Joel ii. 28), because they shall be better acquainted with the mysteries of the kingdom of grace than even the prophets themselves were; see Heb. i. 1, 2. 2. Yet the honour put upon Moses was far greater (v. 7): My servant Moses is not so, he excels them all. To recompense Moses for his meekly and patiently bearing the affronts which Miriam and Aaron gave him, God not only cleared him, but praised him; and took that occasion to give him an encomium which remains upon record to his immortal honour; and thus shall those that are reviled and persecuted for righteousness' sake have a great reward in heaven, Christ will confess them before his Father and the holy angels. (1.) Moses was a man of great integrity and tried fidelity. He is faithful in all my house. This is put first in his character, because grace excels gifts, love excels knowledge, and sincerity in the service of God puts a greater honour upon a man and recommends him to the divine favour more than learning, abstruse speculations, and an ability to speak with tongues. This is that part of Moses's character which the apostle quotes when he would show that Christ was greater than Moses, making it out that he was so in this chief instance of his greatness; for Moses was faithful only as a servant, but Christ as a son, Heb. iii. 2, 5, 6. God entrusted Moses to deliver his mind in all things to Israel; Israel entrusted him to treat for them with God; and he was faithful to both. He said and did every thing in the management of that great affair as became an honest good man, that aimed at nothing else but the honour of God and the welfare of Israel. (2.) Moses was therefore honoured with clearer discoveries of God's mind, and a more intimate communion with God, than any other prophet whatsoever. He shall, [1.] Hear more from God than any other prophet, more clearly and distinctly: With him will I speak mouth to mouth, or face to face (Exod. xxx. 11), as a man speaks to his friend, whom he discourses with freely and familiarly, and without any confusion or consternation, such as sometimes other prophets were under; as Ezekiel, and John himself, when God spoke to them. By other prophets God sent to his people reproofs, and predictions of good or evil, which were properly enough delivered in dark speeches, figures, types, and parables; but by Moses he gave laws to his people, and the institution of holy ordinances, which could by no means be delivered by dark speeches, but must be expressed in the plainest and most intelligible manner. [2.] He shall see more of God than any other prophet: The similitude of the Lord shall behold, as he hath seen it in Horeb, when God proclaimed his name before him. Yet he saw only the similitude of the Lord, angels and glorified saints always behold the face of our Father. Moses had the spirit of prophecy in a way peculiar to himself, and which set him far above all other prophets; yet he that is least in the kingdom of heaven is greater than he, much more does our Lord Jesus infinitely excel him, Heb. iii. 1, &c.
Now let Miriam and Aaron consider who it was that they insulted: Were you not afraid to speak against my servant Moses? Against my servant, against Moses? so it runs in the original. "How dare you abuse any servant of mine, especially such a servant as Moses, who is a friend, a confidant, and steward of the house?" How durst they speak to the grief and reproach of one whom God had so much to say in commendation of? Might they not expect that God would resent it, and take it as an affront to himself? Note, We have reason to be afraid of saying or doing any thing against the servants of God; it is at our peril if we do, for God will plead their cause, and reckon that what touches them touches the apple of his eye. It is a dangerous thing to offend Christ's little ones, Matt. xviii. 6. Those are presumptuous indeed that are not afraid to speak evil of dignities, 2 Pet. ii. 10.
III. God, having thus shown them their fault and folly, next shows them his displeasure (v. 9): The anger of the Lord was kindled against them, of which perhaps some sensible indications were given in the change of the colour of the cloud, or some flashes of lightning from it. But indeed it was indication enough of his displeasure that he departed, and would not so much as hear their excuse, for he needed not, understanding their thoughts afar off; and thus he would show that he was displeased. Note, The removal of God's presence from us is the surest and saddest token of God's displeasure against us. Woe unto us if he depart; and he never departs till we by our sin and folly drive him from us.
Adam Clarke: Commentary on the Bible - 1831
12:4: And the Lord spake suddenly - The sudden interference of God in this business shows at once the importance of the case and his displeasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: the Lord: Psa 76:9
Come out: Num 16:16-21
Carl Friedrich Keil and Franz Delitzsch
12:4
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 Num 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 Ex 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 Ex 33:11.)
and said to them (Num 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 Gen 39:21; Lev 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., Lev 6:3; Lev 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" (Num 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 Heb 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 (Deut 28:59; 1Kings 2:35; 2Kings 7:16, etc.); in a historical sense, to prove or attest one's self (Gen 42:20); and in an ethical sense, to be found proof, trustworthy, true (Ps 78:8; 1Kings 3:20; 1Kings 22:14 : see Delitzsch on Heb 3:2). In the participle, therefore, it signifies proved, faithful, πιστός (lxx). "Mouth to mouth" answers to the "face to face" in Ex 33:11 (cf. Deut 34:10), i.e., without any mediation or reserve, but with the same closeness and freedom with which friends converse together (Ex 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 Num 12:6, but adspectus, view, sight; for it forms an antithesis to בּמּראה in Num 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., Ex 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 (Ezek 1:26; Dan 7:9 and Dan 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. Num 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.
John Gill
12:4 And the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam,.... As one greatly provoked, and highly displeased, and which was shown at once; and in order to prevent the complaint getting among the people, and spreading, which might have been of bad consequence, as they were pretty much disposed to murmur and mutiny; as also to show that it was not through any solicitation of Moses that the Lord took this matter in hand, time not being allowed to him to make any application to him; for, as soon as ever Miriam and Aaron had uttered their speech against him, the Lord spake to them:
come out ye three unto the tabernacle of the congregation; everyone out of his tent, as Aben Ezra; though it is not improbable that they were all together in the tent of Moses, whither Aaron and Miriam were come to contend with him; the words seem to be spoken quick, and in haste, as being angry:
and they three came out: of the place where they were, to the tabernacle of the congregation, that so the people might not hear what was said unto them, and what was the occasion of it.
John Wesley
12:4 Suddenly - To stifle the beginnings of the sedition, that this example might not spread amongst the people. Come out - Out of your private dwellings, that you may know my pleasure and your own doom.
Robert Jamieson, A. R. Fausset and David Brown
12:4 the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam--The divine interposition was made thus openly and immediately, in order to suppress the sedition and prevent its spreading among the people.
12:512:5: Եւ էջ Տէր սեամբ ամպոյ, եւ եկաց առ դրան խորանին վկայութեան. եւ կոչեցան Ահարոն եւ Մարիամ, եւ ելին երկոքեան։
5 Տէրն իջաւ սիւնակերպ ամպի մէջ եւ կանգնեց վկայութեան խորանի դռան մօտ: Նա կանչեց Ահարոնին ու Մարիամին, եւ նրանք երկուսով դուրս եկան:
5 Եւ Տէրը ամպին սիւնովը իջաւ ու խորանին դուռը կեցաւ եւ Ահարոնն ու Մարիամը կանչեց։ Անոնք երկուքն ալ ելան։
Եւ էջ Տէր սեամբ ամպոյ, եւ եկաց առ դրան խորանին վկայութեան. եւ կոչեցան Ահարոն եւ Մարիամ, եւ ելին երկոքեան:

12:5: Եւ էջ Տէր սեամբ ամպոյ, եւ եկաց առ դրան խորանին վկայութեան. եւ կոչեցան Ահարոն եւ Մարիամ, եւ ելին երկոքեան։
5 Տէրն իջաւ սիւնակերպ ամպի մէջ եւ կանգնեց վկայութեան խորանի դռան մօտ: Նա կանչեց Ահարոնին ու Մարիամին, եւ նրանք երկուսով դուրս եկան:
5 Եւ Տէրը ամպին սիւնովը իջաւ ու խորանին դուռը կեցաւ եւ Ահարոնն ու Մարիամը կանչեց։ Անոնք երկուքն ալ ելան։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: И сошел Господь в облачном столпе, и стал у входа скинии, и позвал Аарона и Мариам, и вышли они оба.
12:5 καὶ και and; even κατέβη καταβαινω step down; descend κύριος κυριος lord; master ἐν εν in στύλῳ στυλος pillar νεφέλης νεφελη cloud καὶ και and; even ἔστη ιστημι stand; establish ἐπὶ επι in; on τῆς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even ἐκλήθησαν καλεω call; invite Ααρων ααρων Aarōn; Aaron καὶ και and; even Μαριαμ μαρια Maria καὶ και and; even ἐξήλθοσαν εξερχομαι come out; go out ἀμφότεροι αμφοτερος both
12:5 וַ wa וְ and יֵּ֤רֶד yyˈēreḏ ירד descend יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in עַמּ֣וּד ʕammˈûḏ עַמּוּד pillar עָנָ֔ן ʕānˈān עָנָן cloud וַֽ wˈa וְ and יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הָ hā הַ the אֹ֑הֶל ʔˈōhel אֹהֶל tent וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron וּ û וְ and מִרְיָ֔ם miryˈām מִרְיָם Miriam וַ wa וְ and יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
12:5. descendit Dominus in columna nubis et stetit in introitu tabernaculi vocans Aaron et Mariam qui cum issentThe Lord came down in a pillar of the cloud, and stood in the entry of the tabernacle calling to Aaron and Mary. And when they were come,
5. And the LORD 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.
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:

5: И сошел Господь в облачном столпе, и стал у входа скинии, и позвал Аарона и Мариам, и вышли они оба.
12:5
καὶ και and; even
κατέβη καταβαινω step down; descend
κύριος κυριος lord; master
ἐν εν in
στύλῳ στυλος pillar
νεφέλης νεφελη cloud
καὶ και and; even
ἔστη ιστημι stand; establish
ἐπὶ επι in; on
τῆς ο the
θύρας θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
ἐκλήθησαν καλεω call; invite
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
Μαριαμ μαρια Maria
καὶ και and; even
ἐξήλθοσαν εξερχομαι come out; go out
ἀμφότεροι αμφοτερος both
12:5
וַ wa וְ and
יֵּ֤רֶד yyˈēreḏ ירד descend
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
עַמּ֣וּד ʕammˈûḏ עַמּוּד pillar
עָנָ֔ן ʕānˈān עָנָן cloud
וַֽ wˈa וְ and
יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
הָ הַ the
אֹ֑הֶל ʔˈōhel אֹהֶל tent
וַ wa וְ and
יִּקְרָא֙ yyiqrˌā קרא call
אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron
וּ û וְ and
מִרְיָ֔ם miryˈām מִרְיָם Miriam
וַ wa וְ and
יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out
שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
12:5. descendit Dominus in columna nubis et stetit in introitu tabernaculi vocans Aaron et Mariam qui cum issent
The Lord came down in a pillar of the cloud, and stood in the entry of the tabernacle calling to Aaron and Mary. And when they were come,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: Num 11:25; Exo 34:5, Exo 40:38; Psa 99:7
John Gill
12:5 The Lord came down in the pillar of the cloud,.... Which was over the most holy place of the tabernacle, and which was a symbol of the presence of the Lord; and who is said to come down, because that was above the tabernacle; whereas he came, as is next expressed:
and stood in the door of the tabernacle; where he set up his tribunal, and called them to his bar, courts of judicature being usually held in the gate; not suffering them to go into the tabernacle as they were wont to do, being delinquents:
and called Aaron and Miriam; to come nearer to him, and hear what he had to say to them; Moses keeping at a greater distance, it not being so proper that he should be within hearing of those commendations which were about to be given of him:
and they both came forth; Aaron and Miriam, and stood before the Lord.
John Wesley
12:5 In the door - While they stood without, not being admitted into the tabernacle, as Aaron used to be; a sign of God's displeasure.
Robert Jamieson, A. R. Fausset and David Brown
12:5 the Lord came down in the pillar of the cloud, and stood the door of the tabernacle--without gaining admission, as was the usual privilege of Aaron, though it was denied to all other men and women. This public exclusion was designed to be a token of the divine displeasure.
12:612:6: Եւ ասէ ցնոսա Տէր. Լուարո՛ւք բանից իմոց. եթէ լինիցի՛ մարգարէ ՚ի ձէնջ Տեառն, տեսլեա՛մբ երեւեցայց նմա, եւ երազով խօսեցա՛յց ընդ նմա։
6 Տէրն ասաց նրանց. «Լսեցէ՛ք իմ խօսքերը. եթէ ձեզանից որեւէ մէկը Տիրոջ մարգարէ դառնայ, ես տեսիլքով կ’երեւամ նրան եւ երազի մէջ կը խօսեմ նրա հետ:
6 Եւ Տէրը ըսաւ անոնց. «Հիմա իմ խօսքս լսեցէ՛ք։ Եթէ ձեզմէ մէկը մարգարէ ըլլայ, ես Տէրս ինքզինքս տեսիլքի մէջ կը ճանչցնեմ անոր, կամ երազի մէջ կը խօսիմ անոր հետ։
Եւ ասէ ցնոսա Տէր. Լուարուք բանից իմոց. եթէ լինիցի մարգարէ ի ձէնջ Տեառն, տեսլեամբ երեւեցայց նմա, եւ երազով խօսեցայց ընդ նմա:

12:6: Եւ ասէ ցնոսա Տէր. Լուարո՛ւք բանից իմոց. եթէ լինիցի՛ մարգարէ ՚ի ձէնջ Տեառն, տեսլեա՛մբ երեւեցայց նմա, եւ երազով խօսեցա՛յց ընդ նմա։
6 Տէրն ասաց նրանց. «Լսեցէ՛ք իմ խօսքերը. եթէ ձեզանից որեւէ մէկը Տիրոջ մարգարէ դառնայ, ես տեսիլքով կ’երեւամ նրան եւ երազի մէջ կը խօսեմ նրա հետ:
6 Եւ Տէրը ըսաւ անոնց. «Հիմա իմ խօսքս լսեցէ՛ք։ Եթէ ձեզմէ մէկը մարգարէ ըլլայ, ես Տէրս ինքզինքս տեսիլքի մէջ կը ճանչցնեմ անոր, կամ երազի մէջ կը խօսիմ անոր հետ։
zohrab-1805▾ eastern-1994▾ western am▾
12:66: И сказал: слушайте слова Мои: если бывает у вас пророк Господень, то Я открываюсь ему в видении, во сне говорю с ним;
12:6 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him ἀκούσατε ακουω hear τῶν ο the λόγων λογος word; log μου μου of me; mine ἐὰν εαν and if; unless γένηται γινομαι happen; become προφήτης προφητης prophet ὑμῶν υμων your κυρίῳ κυριος lord; master ἐν εν in ὁράματι οραμα vision αὐτῷ αυτος he; him γνωσθήσομαι γινωσκω know καὶ και and; even ἐν εν in ὕπνῳ υπνος slumber; sleep λαλήσω λαλεω talk; speak αὐτῷ αυτος he; him
12:6 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say שִׁמְעוּ־ šimʕû- שׁמע hear נָ֣א nˈā נָא yeah דְבָרָ֑י ḏᵊvārˈāy דָּבָר word אִם־ ʔim- אִם if יִֽהְיֶה֙ yˈihyeh היה be נְבִ֣יאֲכֶ֔ם nᵊvˈîʔᵃḵˈem נָבִיא prophet יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH בַּ ba בְּ in † הַ the מַּרְאָה֙ mmarʔˌā מַרְאָה vision אֵלָ֣יו ʔēlˈāʸw אֶל to אֶתְוַדָּ֔ע ʔeṯwaddˈāʕ ידע know בַּ ba בְּ in † הַ the חֲלֹ֖ום ḥᵃlˌôm חֲלֹום dream אֲדַבֶּר־ ʔᵃḏabber- דבר speak בֹּֽו׃ bˈô בְּ in
12:6. dixit ad eos audite sermones meos si quis fuerit inter vos propheta Domini in visione apparebo ei vel per somnium loquar ad illumHe said to them: Hear my words: if there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream.
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, I will speak with him in a dream.
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:

6: И сказал: слушайте слова Мои: если бывает у вас пророк Господень, то Я открываюсь ему в видении, во сне говорю с ним;
12:6
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ἀκούσατε ακουω hear
τῶν ο the
λόγων λογος word; log
μου μου of me; mine
ἐὰν εαν and if; unless
γένηται γινομαι happen; become
προφήτης προφητης prophet
ὑμῶν υμων your
κυρίῳ κυριος lord; master
ἐν εν in
ὁράματι οραμα vision
αὐτῷ αυτος he; him
γνωσθήσομαι γινωσκω know
καὶ και and; even
ἐν εν in
ὕπνῳ υπνος slumber; sleep
λαλήσω λαλεω talk; speak
αὐτῷ αυτος he; him
12:6
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
שִׁמְעוּ־ šimʕû- שׁמע hear
נָ֣א nˈā נָא yeah
דְבָרָ֑י ḏᵊvārˈāy דָּבָר word
אִם־ ʔim- אִם if
יִֽהְיֶה֙ yˈihyeh היה be
נְבִ֣יאֲכֶ֔ם nᵊvˈîʔᵃḵˈem נָבִיא prophet
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
מַּרְאָה֙ mmarʔˌā מַרְאָה vision
אֵלָ֣יו ʔēlˈāʸw אֶל to
אֶתְוַדָּ֔ע ʔeṯwaddˈāʕ ידע know
בַּ ba בְּ in
הַ the
חֲלֹ֖ום ḥᵃlˌôm חֲלֹום dream
אֲדַבֶּר־ ʔᵃḏabber- דבר speak
בֹּֽו׃ bˈô בְּ in
12:6. dixit ad eos audite sermones meos si quis fuerit inter vos propheta Domini in visione apparebo ei vel per somnium loquar ad illum
He said to them: Hear my words: if there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:6: If there be a prophet - We see here the different ways in which God usually made himself known to the prophets, viz., by visions - emblematic appearances, and by dreams, in which the future was announced by dark speeches, בחידת bechidoth, by enigmas or figurative representations, Num 12:8. But to Moses God had communicated himself in a different way - he spoke to him face to face, apparently, showing him his glory: not in dark or enigmatical speeches; this could not be admitted in the case in which Moses was engaged, for he was to receive laws by Divine inspiration, the precepts and expressions of which must all be ad captum vulgi, within the reach of the meanest capacity. As Moses, therefore, was chosen of God to be the lawgiver, so was he chosen to see these laws duly enforced for the benefit of the people among whom he presided.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: a prophet: Gen 20:7; Exo 7:1; Psa 105:15; Mat 23:31, Mat 23:34, Mat 23:37; Luk 20:6; Eph 4:11; Rev 11:3, Rev 11:10
in a vision: Gen 15:1, Gen 46:2; Job 4:13, Job 33:15; Psa 89:19; Eze 1:1; Dan 8:2; Dan 10:8, Dan 10:16, Dan 10:17; Luk 1:11, Luk 1:22; Act 10:11, Act 10:17, Act 22:17, Act 22:18
a dream: Gen 31:10, Gen 31:11; Kg1 3:5; Jer 23:28; Dan 7:1; Mat 1:20, Mat 2:12, Mat 2:13, Mat 2:19
Geneva 1599
12:6 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 (c) vision, [and] will speak unto him in a dream.
(c) These were the two ordinary means.
John Gill
12:6 And he said, hear now my words,.... The Targum of Jonathan reads, "I beseech you"; and Jarchi says, this particle always so signifies; but it is not so agreeable to the language of the divine Being:
if there be a prophet among you; not as making a doubt of it, but rather allowing that there was, and that there were others besides Moses, as even they themselves, Aaron and Miriam, and the seventy elders, and perhaps others; or at least there had been, and would be again, as there were in later times:
I the Lord will make myself known to him; that is, declare my mind and will concerning things present, or things to come:
in a vision; when awake, either by day or by night, representing objects to the bodily sight; as the almond tree rod, and the boiling pot, to Jeremiah, Jer 1:11; the visions of the chariots, Ezek 23:24, and dry bones, Ezek 37:1, to Ezekiel, and such as were shown to Amos, Amos 7:1, or to the mind by night, as if really discerned by the senses; as the visions of the man riding on a red horse, Zech 1:8, and of the four horns, Zech 1:18, and four carpenters, Zech 1:20, with several others shown to Zechariah:
and will speak unto him in a dream; as he had done to Jacob, Gen 31:11, and as he did afterwards to Daniel, Dan 7:1, and many others.
John Wesley
12:6 Among you - if you be prophets, yet know there is a difference among prophets, nor do I put equal honour upon all of them.
Robert Jamieson, A. R. Fausset and David Brown
12:6 Hear now my words--A difference of degree is here distinctly expressed in the gifts and authority even of divinely commissioned prophets. Moses, having been set over all God's house, (that is, His church and people), was consequently invested with supremacy over Miriam and Aaron also and privileged beyond all others by direct and clear manifestations of the presence and will of God.
12:712:7: Ո՛չ այնպէս որպէս ծառայն իմ Մովսէս՝ որ յամենայն տան իմում հաւատարի՛մ է.
7 Ո՛չ այնպէս, ինչպէս իմ ծառայ Մովսէսի հետ, որը իմ ամբողջ տան մէջ իմ հաւատարիմ մարդն է:
7 Բայց իմ ծառաս Մովսէս այնպէս չէ, որ իմ բոլոր տանս մէջ հաւատարիմ է.
Ոչ այնպէս` որպէս ծառայն իմ Մովսէս, որ յամենայն տան իմում հաւատարիմ է:

12:7: Ո՛չ այնպէս որպէս ծառայն իմ Մովսէս՝ որ յամենայն տան իմում հաւատարի՛մ է.
7 Ո՛չ այնպէս, ինչպէս իմ ծառայ Մովսէսի հետ, որը իմ ամբողջ տան մէջ իմ հաւատարիմ մարդն է:
7 Բայց իմ ծառաս Մովսէս այնպէս չէ, որ իմ բոլոր տանս մէջ հաւատարիմ է.
zohrab-1805▾ eastern-1994▾ western am▾
12:77: но не так с рабом Моим Моисеем, --он верен во всем дому Моем:
12:7 οὐχ ου not οὕτως ουτως so; this way ὁ ο the θεράπων θεραπων minister μου μου of me; mine Μωυσῆς μωσευς Mōseus; Mosefs ἐν εν in ὅλῳ ολος whole; wholly τῷ ο the οἴκῳ οικος home; household μου μου of me; mine πιστός πιστος faithful ἐστιν ειμι be
12:7 לֹא־ lō- לֹא not כֵ֖ן ḵˌēn כֵּן thus עַבְדִּ֣י ʕavdˈî עֶבֶד servant מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole בֵּיתִ֖י bêṯˌî בַּיִת house נֶאֱמָ֥ן neʔᵉmˌān אמן be firm הֽוּא׃ hˈû הוּא he
12:7. at non talis servus meus Moses qui in omni domo mea fidelissimus estBut it is not so with my servant Moses who is most faithful in all my house:
7. My servant Moses is not so; he is faithful in all mine house:
My servant Moses [is] not so, who [is] faithful in all mine house:

7: но не так с рабом Моим Моисеем, --он верен во всем дому Моем:
12:7
οὐχ ου not
οὕτως ουτως so; this way
ο the
θεράπων θεραπων minister
μου μου of me; mine
Μωυσῆς μωσευς Mōseus; Mosefs
ἐν εν in
ὅλῳ ολος whole; wholly
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
πιστός πιστος faithful
ἐστιν ειμι be
12:7
לֹא־ lō- לֹא not
כֵ֖ן ḵˌēn כֵּן thus
עַבְדִּ֣י ʕavdˈî עֶבֶד servant
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
בֵּיתִ֖י bêṯˌî בַּיִת house
נֶאֱמָ֥ן neʔᵉmˌān אמן be firm
הֽוּא׃ hˈû הוּא he
12:7. at non talis servus meus Moses qui in omni domo mea fidelissimus est
But it is not so with my servant Moses who is most faithful in all my house:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:7: Moses - is faithful - נאמן neeman, a prefect or superintendent. So Samuel is termed, Sa1 2:35; Sa1 3:20; David is so called, Sa1 18:27, Neeman, and son-in-law of the king. Job 12:20, speaks of the Neemanim as a name of dignity. It seems also to have been a title of respect given to ambassadors, Pro 13:17; Pro 25:13. Calmet well observes that the word fidelity is often used for an employ, office, or dignity, and refers to Ch1 9:22, Ch1 9:26, Ch1 9:31; Ch2 31:12, Ch2 31:15; Ch2 34:12, etc. Moses was a faithful, well-tried servant in the house of God, and therefore he uses him as a familiar, and puts confidence in him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: My servant: Deu 18:18; Psa 105:26; Mat 11:9, Mat 11:11; Act 3:22, Act 3:23, Act 7:31
faithful: Co1 4:2; Ti1 3:15; Heb 3:2-6; Pe1 2:4, Pe1 2:5
Geneva 1599
12:7 My servant Moses [is] not so, who [is] faithful (d) in all mine house.
(d) In all Israel which was his Church.
John Gill
12:7 My servant Moses is not so,.... Or such a prophet; he is not so used; it was not in such a manner the Lord spake to him; not in visions and dreams, as he had to Abraham and Jacob, and did to others in later times:
who is faithful in all mine house; in the house of Israel, or among that people which were the Lord's family, where Moses was a servant and steward, and did all things according to the will of the Lord, the master of the family; he faithfully delivered to them all the laws, statutes, and ordinances, which he appointed to be observed by them: unless this is to be understood of the tabernacle, which was the house of God, in which he dwelt, and which was made, and all things in it, exactly according to the pattern given by the Lord to Moses: see Heb 3:2.
John Wesley
12:7 In all my house - That is, whom I have set over all my house, my church and people, and therefore over you; and who hath discharged his office faithfully, and not partially as you falsely accuse him.
12:812:8: բերան ՚ի բերա՛ն խօսեցայց ընդ նմա, երեսօք եւ ո՛չ առակօք. եւ զփառսն Տեառն ետես. եւ ընդէ՞ր ո՛չ երկերուք բամբասել զծառայն իմ Մովսէս։
8 Ես նրա հետ դէմ առ դէմ, բացէիբաց եմ խօսելու եւ ոչ թէ առակներով: Նա ականատես է եղել Տիրոջ փառքին: Եւ ինչպէ՞ս դուք առանց երկիւղի վատաբանեցիք իմ ծառային՝ Մովսէսին»:
8 Անոր հետ բերնէ բերան, յայտնապէս կը խօսիմ եւ ոչ թէ առակով ու անիկա Տէրոջը կերպարանքը կը տեսնէ. ուստի իմ ծառայիս Մովսէսին դէմ խօսելու ինչո՞ւ չվախցաք»։
բերան ի բերան խօսեցայց ընդ նմա, երեսօք եւ ոչ առակօք. եւ զփառսն Տեառն ետես. եւ ընդէ՞ր ոչ երկերուք բամբասել զծառայն իմ Մովսէս:

12:8: բերան ՚ի բերա՛ն խօսեցայց ընդ նմա, երեսօք եւ ո՛չ առակօք. եւ զփառսն Տեառն ետես. եւ ընդէ՞ր ո՛չ երկերուք բամբասել զծառայն իմ Մովսէս։
8 Ես նրա հետ դէմ առ դէմ, բացէիբաց եմ խօսելու եւ ոչ թէ առակներով: Նա ականատես է եղել Տիրոջ փառքին: Եւ ինչպէ՞ս դուք առանց երկիւղի վատաբանեցիք իմ ծառային՝ Մովսէսին»:
8 Անոր հետ բերնէ բերան, յայտնապէս կը խօսիմ եւ ոչ թէ առակով ու անիկա Տէրոջը կերպարանքը կը տեսնէ. ուստի իմ ծառայիս Մովսէսին դէմ խօսելու ինչո՞ւ չվախցաք»։
zohrab-1805▾ eastern-1994▾ western am▾
12:88: устами к устам говорю Я с ним, и явно, а не в гаданиях, и образ Господа он видит; как же вы не убоялись упрекать раба Моего, Моисея?
12:8 στόμα στομα mouth; edge κατὰ κατα down; by στόμα στομα mouth; edge λαλήσω λαλεω talk; speak αὐτῷ αυτος he; him ἐν εν in εἴδει ειδος aspect; shape καὶ και and; even οὐ ου not δι᾿ δια through; because of αἰνιγμάτων αινιγμα enigma καὶ και and; even τὴν ο the δόξαν δοξα glory κυρίου κυριος lord; master εἶδεν οραω view; see καὶ και and; even διὰ δια through; because of τί τις.1 who?; what? οὐκ ου not ἐφοβήθητε φοβεω afraid; fear καταλαλῆσαι καταλαλεω slander κατὰ κατα down; by τοῦ ο the θεράποντός θεραπων minister μου μου of me; mine Μωυσῆ μωσευς Mōseus; Mosefs
12:8 פֶּ֣ה pˈeh פֶּה mouth אֶל־ ʔel- אֶל to פֶּ֞ה pˈeh פֶּה mouth אֲדַבֶּר־ ʔᵃḏabber- דבר speak בֹּ֗ו bˈô בְּ in וּ û וְ and מַרְאֶה֙ marʔˌeh מַרְאֶה sight וְ wᵊ וְ and לֹ֣א lˈō לֹא not בְ vᵊ בְּ in חִידֹ֔ת ḥîḏˈōṯ חִידָה riddle וּ û וְ and תְמֻנַ֥ת ṯᵊmunˌaṯ תְּמוּנָה form יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יַבִּ֑יט yabbˈîṭ נבט look at וּ û וְ and מַדּ֨וּעַ֙ maddˈûₐʕ מַדּוּעַ why לֹ֣א lˈō לֹא not יְרֵאתֶ֔ם yᵊrēṯˈem ירא fear לְ lᵊ לְ to דַבֵּ֖ר ḏabbˌēr דבר speak בְּ bᵊ בְּ in עַבְדִּ֥י ʕavdˌî עֶבֶד servant בְ vᵊ בְּ in מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
12:8. ore enim ad os loquor ei et palam non per enigmata et figuras Dominum videt quare igitur non timuistis detrahere servo meo MosiFor I speak to him mouth to mouth: and plainly, and not by riddles and figures doth he see the Lord. Why then were you not afraid to speak ill of my servant Moses?
8. with him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant, against Moses?
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:

8: устами к устам говорю Я с ним, и явно, а не в гаданиях, и образ Господа он видит; как же вы не убоялись упрекать раба Моего, Моисея?
12:8
στόμα στομα mouth; edge
κατὰ κατα down; by
στόμα στομα mouth; edge
λαλήσω λαλεω talk; speak
αὐτῷ αυτος he; him
ἐν εν in
εἴδει ειδος aspect; shape
καὶ και and; even
οὐ ου not
δι᾿ δια through; because of
αἰνιγμάτων αινιγμα enigma
καὶ και and; even
τὴν ο the
δόξαν δοξα glory
κυρίου κυριος lord; master
εἶδεν οραω view; see
καὶ και and; even
διὰ δια through; because of
τί τις.1 who?; what?
οὐκ ου not
ἐφοβήθητε φοβεω afraid; fear
καταλαλῆσαι καταλαλεω slander
κατὰ κατα down; by
τοῦ ο the
θεράποντός θεραπων minister
μου μου of me; mine
Μωυσῆ μωσευς Mōseus; Mosefs
12:8
פֶּ֣ה pˈeh פֶּה mouth
אֶל־ ʔel- אֶל to
פֶּ֞ה pˈeh פֶּה mouth
אֲדַבֶּר־ ʔᵃḏabber- דבר speak
בֹּ֗ו bˈô בְּ in
וּ û וְ and
מַרְאֶה֙ marʔˌeh מַרְאֶה sight
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
בְ vᵊ בְּ in
חִידֹ֔ת ḥîḏˈōṯ חִידָה riddle
וּ û וְ and
תְמֻנַ֥ת ṯᵊmunˌaṯ תְּמוּנָה form
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יַבִּ֑יט yabbˈîṭ נבט look at
וּ û וְ and
מַדּ֨וּעַ֙ maddˈûₐʕ מַדּוּעַ why
לֹ֣א lˈō לֹא not
יְרֵאתֶ֔ם yᵊrēṯˈem ירא fear
לְ lᵊ לְ to
דַבֵּ֖ר ḏabbˌēr דבר speak
בְּ bᵊ בְּ in
עַבְדִּ֥י ʕavdˌî עֶבֶד servant
בְ vᵊ בְּ in
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
12:8. ore enim ad os loquor ei et palam non per enigmata et figuras Dominum videt quare igitur non timuistis detrahere servo meo Mosi
For I speak to him mouth to mouth: and plainly, and not by riddles and figures doth he see the Lord. Why then were you not afraid to speak ill of my servant Moses?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:8
Mouth to mouth - i. e. without the intervention of any third person or thing: compare the marginal references.
Even apparently - Moses received the word of God direct from Him and plainly, not through the medium of dream, vision, parable, dark saying, or such like; compare the marginal references.
The similitude of the Lord shall he behold - But, "No man hath seen God at any time," says John (Joh 1:18 : compare Ti1 6:16, and especially Exo 33:20 ff). It was not therefore the Beatific Vision, the unveiled essence of the Deity, which Moses saw on the one hand. Nor was it, on the other hand, a mere emblematic representation (as in Eze 1:26 ff, Dan 7:9), or an Angel sent as a messenger. It was the Deity Himself manifesting Himself so as to be cognizable to mortal eye. The special footing on which Moses stood as regards God is here laid down in detail, because it at once demonstrates that the supremacy of Moses rested on the distinct appointment of God, and also that Miriam in contravening that supremacy had incurred the penalty proper to sins against the theocracy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: mouth: Num 14:14; Exo 33:11; Deu 34:10; Ti1 6:16
dark speeches: Psa 49:4; Eze 17:2, Eze 20:49; Mat 13:35; Joh 15:15; Co1 13:12
similitude: Exo 24:10, Exo 24:11, Exo 33:19, Exo 33:23, Exo 34:5-7; Deu 4:15; Isa 40:18, Isa 46:5; Joh 1:18; Joh 14:7-10, Joh 15:24; Co2 3:18, Co2 4:4-6; Col 1:15; Heb 1:3
were ye: Exo 34:30; Luk 10:16; Th1 4:8; Pe2 2:10; Jde 1:8
Geneva 1599
12:8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he (e) behold: wherefore then were ye not afraid to speak against my servant Moses?
(e) As far as any man was able to comprehend, which he calls his back parts, (Ex 33:23).
John Gill
12:8 With him will I speak mouth to mouth,.... And face to face, as he had done, Ex 33:11; in a free, friendly, and familiar manner, as one friend speaks to another, without injecting any fear or dread, and consternation of mind, which was sometimes the case of the prophets; or without a middle person, a mediator, as Aben Ezra, not by means of an angel, as in some cases, but the Lord himself spake to him:
even apparently, and not in dark speeches; the word "apparently", or "vision", being opposed to "dark speeches", shows that this is not to be understood of the appearance or vision of an object presented to the sight, or to the mind, which is denied of Moses, though usual with other prophets; but of the vision, or plain sense and meaning of words, which are so plainly expressed, that the sense is easily seen and understood; it was not under figures and allegories, and parables and dark representations of things, that the law of the decalogue, and other laws, statutes, and ordinances, and the proclamation the Lord made of himself, as the Lord gracious, merciful, &c. were delivered unto Moses, but in plain words and clear expressions; not in such enigmatical, parabolical, and allegorical terms as many of the visions and prophecies of Jeremiah, Ezekiel, Daniel, Amos, and Zechariah, were exhibited to them; See Gill on Num 12:6,
and the similitude of the Lord shall he behold: as he had at the burning bush, and at Mount Sinai, with the elders of Israel, and when the Lord proclaimed his name before him; at which several times it is highly probable he beheld the Lord, even the Lord Christ, in an human form, as a presage of his future incarnation, and as he might also after this: the Targum of Jonathan is,"the similitude which is after my Shechinah (or divine Majesty) he saw;''that is, his back parts, as Jarchi, and other Jewish writers, interpret it; but Bishop Patrick thinks the word not should be repeated from the preceding clause, and that the sense is, that he did not behold him in similitudes, nor did the Lord speak to him by them, as to other prophets, see Hos 12:10,
wherefore then were ye not afraid to speak against my servant Moses? or against my servant, against Moses; against any servant of mine, but especially against Moses, so faithful in my house, so much approved of and honoured by me, and so superior to all other prophets.
John Wesley
12:8 Mouth to mouth - That is, distinctly, by an articulate voice; immediately, not by an interpreter, nor by shadows and representations in his fancy, as it is in visions and dreams; and familiarly. Apparently - Plainly and certainly. Dark speeches - Not in parables, similitudes, dark resemblances; as by shewing a boiling pot, an almond tree, &c. to Jeremiah, a chariot with wheels, &c. to Ezekiel. The similitude - Not the face or essence of God, which no man can see and live, Ex 33:20, but some singular manifestation of his glorious presence, as Ex 33:11, Ex 33:20. Yea the Son of God appeared to him in an human shape, which he took up for a time, that he might give him a foretaste of his future incarnation. My servant - Who is so in such an eminent and extraordinary manner.
Robert Jamieson, A. R. Fausset and David Brown
12:8 with him will I speak mouth to mouth--immediately, not by an interpreter, nor by visionary symbols presented to his fancy.
apparently--plainly and surely.
not in dark speeches--parables or similitudes.
the similitude of the Lord shall he behold--not the face or essence of God, who is invisible (Ex 33:20; Col 1:15; Jn 1:18); but some unmistakable evidence of His glorious presence (Ex 33:2; Ex 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The slight change in the punctuation removes all appearance of contradiction to Deut 4:15.
12:912:9: Եւ եղեւ բարկութիւն սրտմտութեան Տեառն ՚ի վերայ նոցա՝ եւ գնացին։
9 Տէրը խիստ բարկացաւ նրանց վրայ: Նրանք գնացին եւ
9 Եւ Տէրոջը բարկութիւնը անոնց վրայ բորբոքեցաւ ու Ինք գնաց։
Եւ եղեւ բարկութիւն սրտմտութեան Տեառն ի վերայ նոցա, եւ [200]գնացին:

12:9: Եւ եղեւ բարկութիւն սրտմտութեան Տեառն ՚ի վերայ նոցա՝ եւ գնացին։
9 Տէրը խիստ բարկացաւ նրանց վրայ: Նրանք գնացին եւ
9 Եւ Տէրոջը բարկութիւնը անոնց վրայ բորբոքեցաւ ու Ինք գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
12:99: И воспламенился гнев Господа на них, и Он отошел.
12:9 καὶ και and; even ὀργὴ οργη passion; temperament θυμοῦ θυμος provocation; temper κυρίου κυριος lord; master ἐπ᾿ επι in; on αὐτοῖς αυτος he; him καὶ και and; even ἀπῆλθεν απερχομαι go off; go away
12:9 וַ wa וְ and יִּֽחַר yyˈiḥar חרה be hot אַ֧ף ʔˈaf אַף nose יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בָּ֖ם bˌām בְּ in וַ wa וְ and יֵּלַֽךְ׃ yyēlˈaḵ הלך walk
12:9. iratusque contra eos abiitAnd being angry with them he went away:
9. And the anger of the LORD was kindled against them; and he departed.
And the anger of the LORD was kindled against them; and he departed:

9: И воспламенился гнев Господа на них, и Он отошел.
12:9
καὶ και and; even
ὀργὴ οργη passion; temperament
θυμοῦ θυμος provocation; temper
κυρίου κυριος lord; master
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
12:9
וַ wa וְ and
יִּֽחַר yyˈiḥar חרה be hot
אַ֧ף ʔˈaf אַף nose
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בָּ֖ם bˌām בְּ in
וַ wa וְ and
יֵּלַֽךְ׃ yyēlˈaḵ הלך walk
12:9. iratusque contra eos abiit
And being angry with them he went away:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: Num 11:1; Hos 5:15
John Gill
12:9 And the anger of the Lord was kindled against them,.... Which might be visible by some outward token, as by lightning from the cloud, or, however, what follows was sufficient to show it:
and he departed; from the door of the tabernacle of the congregation, where he had stood in the pillar of cloud for some time; but as soon as he had given his testimony of Moses, and expressed his displeasure at Aaron and Miriam, he went away directly from them; not staying to hear what they had to say for themselves, which was a plain indication of his anger against them.
John Wesley
12:9 He departed - From the door of the tabernacle, in token of his great displeasure, not waiting for their answer. The removal of God's presence from us, is the saddest token of his displeasure. And he never departs, till we by our sin and folly drive him from us.
12:1012:10: Եւ ամպն վերացաւ ՚ի խորանէ անտի. եւ ահա Մարիամ բորոտեալ էր իբրեւ զձիւն. եւ հայեցաւ Ահարոն ընդ Մարիամ, եւ ահա՝ բորոտեալ էր։
10 ամպը վերացաւ խորանի վրայից, իսկ Մարիամը բորոտ դարձաւ ձեան նման: Ահարոնը նայեց Մարիամին եւ տեսաւ, որ նա բորոտ է դարձել:
10 Եւ ամպը հեռացաւ վկայութեան խորանէն ու ահա Մարիամ ձիւնի պէս բորոտ եղաւ։ Ահարոն Մարիամին նայեցաւ եւ ահա անիկա բորոտ էր։
Եւ ամպն վերացաւ ի խորանէ անտի, եւ ահա Մարիամ բորոտեալ էր իբրեւ զձիւն. եւ հայեցաւ Ահարոն ընդ Մարիամ, եւ ահա բորոտեալ էր:

12:10: Եւ ամպն վերացաւ ՚ի խորանէ անտի. եւ ահա Մարիամ բորոտեալ էր իբրեւ զձիւն. եւ հայեցաւ Ահարոն ընդ Մարիամ, եւ ահա՝ բորոտեալ էր։
10 ամպը վերացաւ խորանի վրայից, իսկ Մարիամը բորոտ դարձաւ ձեան նման: Ահարոնը նայեց Մարիամին եւ տեսաւ, որ նա բորոտ է դարձել:
10 Եւ ամպը հեռացաւ վկայութեան խորանէն ու ահա Մարիամ ձիւնի պէս բորոտ եղաւ։ Ահարոն Մարիամին նայեցաւ եւ ահա անիկա բորոտ էր։
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: И облако отошло от скинии, и вот, Мариам покрылась проказою, как снегом. Аарон взглянул на Мариам, и вот, она в проказе.
12:10 καὶ και and; even ἡ ο the νεφέλη νεφελη cloud ἀπέστη αφιστημι distance; keep distance ἀπὸ απο from; away τῆς ο the σκηνῆς σκηνη tent καὶ και and; even ἰδοὺ ιδου see!; here I am Μαριαμ μαρια Maria λεπρῶσα λεπραω as if; about χιών χιων snow καὶ και and; even ἐπέβλεψεν επιβλεπω look on Ααρων ααρων Aarōn; Aaron ἐπὶ επι in; on Μαριαμ μαρια Maria καὶ και and; even ἰδοὺ ιδου see!; here I am λεπρῶσα λεπραω have leprosy
12:10 וְ wᵊ וְ and הֶ he הַ the עָנָ֗ן ʕānˈān עָנָן cloud סָ֚ר ˈsor סור turn aside מֵ mē מִן from עַ֣ל ʕˈal עַל upon הָ hā הַ the אֹ֔הֶל ʔˈōhel אֹהֶל tent וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold מִרְיָ֖ם miryˌām מִרְיָם Miriam מְצֹרַ֣עַת mᵊṣōrˈaʕaṯ צרע have skin-disease כַּ ka כְּ as † הַ the שָּׁ֑לֶג ššˈāleḡ שֶׁלֶג snow וַ wa וְ and יִּ֧פֶן yyˈifen פנה turn אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to מִרְיָ֖ם miryˌām מִרְיָם Miriam וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold מְצֹרָֽעַת׃ mᵊṣōrˈāʕaṯ צרע have skin-disease
12:10. nubes quoque recessit quae erat super tabernaculum et ecce Maria apparuit candens lepra quasi nix cumque respexisset eam Aaron et vidisset perfusam lepraThe cloud also that was over the tabernacle departed: and behold Mary appeared white as snow with a leprosy. And when Aaron had looked on her, and saw her all covered with leprosy,
10. And the cloud removed from over the Tent; and, behold, Miriam was leprous, as snow: and Aaron looked upon Miriam, and, behold, she was leprous.
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:

10: И облако отошло от скинии, и вот, Мариам покрылась проказою, как снегом. Аарон взглянул на Мариам, и вот, она в проказе.
12:10
καὶ και and; even
ο the
νεφέλη νεφελη cloud
ἀπέστη αφιστημι distance; keep distance
ἀπὸ απο from; away
τῆς ο the
σκηνῆς σκηνη tent
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Μαριαμ μαρια Maria
λεπρῶσα λεπραω as if; about
χιών χιων snow
καὶ και and; even
ἐπέβλεψεν επιβλεπω look on
Ααρων ααρων Aarōn; Aaron
ἐπὶ επι in; on
Μαριαμ μαρια Maria
καὶ και and; even
ἰδοὺ ιδου see!; here I am
λεπρῶσα λεπραω have leprosy
12:10
וְ wᵊ וְ and
הֶ he הַ the
עָנָ֗ן ʕānˈān עָנָן cloud
סָ֚ר ˈsor סור turn aside
מֵ מִן from
עַ֣ל ʕˈal עַל upon
הָ הַ the
אֹ֔הֶל ʔˈōhel אֹהֶל tent
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
מִרְיָ֖ם miryˌām מִרְיָם Miriam
מְצֹרַ֣עַת mᵊṣōrˈaʕaṯ צרע have skin-disease
כַּ ka כְּ as
הַ the
שָּׁ֑לֶג ššˈāleḡ שֶׁלֶג snow
וַ wa וְ and
יִּ֧פֶן yyˈifen פנה turn
אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
מִרְיָ֖ם miryˌām מִרְיָם Miriam
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
מְצֹרָֽעַת׃ mᵊṣōrˈāʕaṯ צרע have skin-disease
12:10. nubes quoque recessit quae erat super tabernaculum et ecce Maria apparuit candens lepra quasi nix cumque respexisset eam Aaron et vidisset perfusam lepra
The cloud also that was over the tabernacle departed: and behold Mary appeared white as snow with a leprosy. And when Aaron had looked on her, and saw her all covered with leprosy,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «Так как прокаженный, — замечает блаж. Феодорит, — по закону признаваем был нечистым, а Аарон был корнем и основанием священства, то, чтобы укоризна не пала на весь род, Бог не подверг его такому же наказанию, но устрашил и вразумил наказанием сестры» (Толк. на кн. Чис., вопр. 23). Из следующего стиха видно, что Аарон действительно понял свой проступок.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10:Miriam Smitten with Leprosy.B. C. 1490.
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.
Here is, I. God's judgment upon Miriam (v. 10): The cloud departed from off that part of the tabernacle, in token of God's displeasure, and presently Miriam became leprous; when God goes, evil comes; expect no good when God departs. The leprosy was a disease often inflicted by the immediate hand of God as the punishment of some particular sin, as on Gehazi for lying, on Uzziah for invading the priest's office, and here on Miriam for scolding and making mischief among relations. The plague of the leprosy, it is likely, appeared in her face, so that it appeared to all that saw her that she was struck with it, with the worst of it, she was leprous as snow; not only so white, but so soft, the solid flesh losing its consistency, as that which putrefies does. Her foul tongue (says bishop Hall) is justly punished with a foul face, and her folly in pretending to be a rival with Moses is made manifest to all men, for every one sees his face to be glorious, and hers to be leprous. While Moses needs a veil to hide his glory, Miriam needs one to hide her shame. Note, Those distempers which any way deform us ought to be construed as a rebuke to our pride, and improved for the cure of it, and under such humbling providences we ought to be very humble. It is a sign that the heart is hard indeed if the flesh be mortified, and yet the lusts of the flesh remain unmortified. It should seem that this plague upon Miriam was designed for an exposition of the law concerning the leprosy (Lev. xiii.), for it is referred to upon the rehearsal of that law, Deut. xxiv. 8, 9. Miriam was struck with a leprosy, but not Aaron, because she was first in the transgression, and God would put a difference between those that mislead and those that are misled. Aaron's office, though it saved him not from God's displeasure, yet helped to secure him from this token of his displeasure, which would not only have suspended him for the present from officiating, when (there being no priests but himself and his two sons) he could ill be spared, but it would have rendered him and his office mean, and would have been a lasting blot upon his family. Aaron as priest was to be the judge of the leprosy, and his performing that part of his office upon this occasion, when he looked upon Miriam, and behold she was leprous, was a sufficient mortification to him. He was struck through her side, and could not pronounce her leprous without blushing and trembling, knowing himself to be equally obnoxious. This judgment upon Miriam is improvable by us as a warning to take heed of putting any affront upon our Lord Jesus. If she was thus chastised for speaking against Moses, what will become of those that sin against Christ?
II. Aaron's submission hereupon (v. 11, 12); he humbles himself to Moses, confesses his fault, and begs pardon. He that but just now joined with his sister in speaking against Moses is here forced for himself and his sister to make a penitent address to him, and in the highest degree to magnify him (as if he had the power of God to forgive and heal) whom he had so lately vilified. Note, Those that trample upon the saints and servants of God will one day be glad to make court to them; at furthest, in the other world, as the foolish virgins to the wise for a little oil, and the rich man to Lazarus for a little water; and perhaps in this world, as Job's friend to him for his prayers, and here Aaron to Moses. Rev. iii. 9. In his submission, 1. He confesses his own and his sister's sin, v. 11. He speaks respectfully to Moses, of whom he had spoken slightly, calls him his lord, and now turns the reproach upon himself, speaks as one ashamed of what he had said: We have sinned, we have done foolishly. Those sin, and do foolishly, who revile and speak evil of any, especially of good people or of those in authority. Repentance is the unsaying of that which we have said amiss, and it had better be unsaid than that we be undone by it. 2. He begs Moses's pardon: Lay not this sin upon us. Aaron was to bring his gift to the altar, but, knowing that his brother had something against him, he of all men was concerned to reconcile himself to his brother, that he might be qualified to offer his gift. Some think that this speedy submission which God saw him ready to make was that which prevented his being struck with a leprosy as his sister was. 3. He recommends the deplorable condition of his sister to Moses's compassionate consideration (v. 12): Let her not be as one dead, that is, "Let her not continue so separated from conversation, defiling all she touches, and even to putrefy above ground as one dead." He eloquently describes the misery of her case, to move his pity.
III. The intercession made for Miriam (v. 13): He cried unto the Lord with a loud voice, because the cloud, the symbol of his presence, was removed and stood at some distance, and to express his fervency in this request, Heal her now, O Lord, I beseech thee. By this he made it to appear that he did heartily forgive her the injury she had one him, that he had not accused her to God, nor called for justice against her; so far from this that, when God in tenderness to his honour had chastised her insolence, he was the first that moved for reversing the judgment. By this example we are taught to pray for those that despitefully use us; and not to take pleasure in the most righteous punishment inflicted either by God or man on those that have been injurious to us. Jeroboam's withered hand was restored at the special instance and request of the prophet against whom it had been stretched out, 1 Kings xiii. 6. So Miriam here was healed by the prayer of Moses, whom she had abused, and Abimelech by the prayer of Abraham, Gen. xx. 17. Moses might have stood off, and have said, "She is served well enough, let her govern her tongue better next time;" but, not content with being able to say that he had not prayed for the inflicting of the judgment, he prays earnestly for the removal of it. This pattern of Moses, and that of our Saviour, Father, forgive them, we must study to conform to.
IV. The accommodating of this matter so as that mercy and justice might meet together. 1. Mercy takes place so far as that Miriam shall be healed; Moses forgives her, and God will. See 2 Cor. ii. 10. But, 2. Justice takes place so far as that Miriam shall be humbled (v. 14): Let her be shut out from the camp seven days, that she herself might be made more sensible of her fault and penitent for it, and that her punishment might be the more public, and all Israel might take notice of it and take warning by it not to mutiny. If Miriam the prophetess be put under such marks of humiliation for one hasty word spoken against Moses, what may we expect for our murmurings? If this be done in a green tree, what shall be done in the dry? See how people debase and diminish themselves by sin, stain their glory, and lay their honour in the dust. When Miriam praised God, we find her at the head of the congregation and one of the brightest ornaments of it, Exod. xv. 20. Now that she quarrelled with God we find her expelled as the filth and off-scouring of it. A reason is given for her being put out of the camp for seven days, because thus she ought to accept of the punishment of her iniquity. If her father, her earthly father, had but spit in her face, and so signified his displeasure against her, would she not be so troubled and concerned at it, and so sorry that she had deserved it, as to shut herself up for some time in her room, and not come into his presence, or show her face in the family, being ashamed of her own folly and unhappiness? If such reverence as this be owing to the fathers of our flesh, when they correct us, much more ought we to humble ourselves under the mighty hand of the Father of spirits, Heb. xii. 9. Note, When we are under the tokens of God's displeasure for sin, it becomes us to take shame to ourselves, and to lie down in that shame, owning that to us belongs confusion of face. If by our own fault and folly we expose ourselves to the reproach and contempt of men, the just censures of the church, or the rebukes of the divine Providence, we must confess that our Father justly spits in our face, and be ashamed.
V. The hindrance that this gave to the people's progress: The people journeyed not till Miriam was brought in again, v. 15. God did not remove the cloud, and therefore they did not remove their camp. This was intended, 1. As a rebuke to the people, who were conscious to themselves of having sinned after the similitude of Miriam's transgression, in speaking against Moses: thus far therefore they shall share in her punishment, that it shall retard their march forward towards Canaan. Many things oppose us, but nothing hinders us in the way to heaven as sin does. 2. As a mark of respect to Miriam. If the camp had removed during the days of her suspension, her trouble and shame had been the greater; therefore, in compassion to her, they shall stay till her excommunication be taken off, and she taken in again, it is probable with the usual ceremonies of the cleansing of lepers. Note, Those that are under censure and rebuke for sin ought to be treated with a great deal of tenderness, and not be over-loaded, no, not with the shame they have deserved, not counted as enemies (2 Thess. iii. 15), but forgiven and comforted, 2 Cor. ii. 7. Sinners must be cast out with grief, and penitents taken in with joy. When Miriam was absolved and re-admitted, the people went forward into the wilderness of Paran, which joined up to the south border of Canaan, and thither their next remove would have been if they had not put a bar in their own way.
Adam Clarke: Commentary on the Bible - 1831
12:10: Miriam became leprous - It is likely Miriam was chief in this mutiny; and it is probable that it was on this ground she is mentioned first, (see Num 12:1), and punished here, while Aaron is spared. Had he been smitten with the leprosy, his sacred character must have greatly suffered, and perhaps the priesthood itself have fallen into contempt. How many priests and preachers who deserved to be exposed to reproach and infamy, have been spared for the sake of the holy character they bore, that the ministry might not be blamed! But the just God will visit their transgressions in some other way, if they do not deeply deplore them and find mercy through Christ. Nothing tends to discredit the work of God so much as the transgressions and miscarriages of those who minister in holy things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: the cloud: Exo 33:7-10; Eze 10:4, Eze 10:5, Eze 10:18, Eze 10:19; Hos 9:12; Mat 25:41
behold: Deu 24:9
leprous: Lev 13:2, Lev 3-46; Kg2 5:27, Kg2 15:5; Ch2 26:19-21
Geneva 1599
12:10 And the cloud departed from off the (f) tabernacle; and, behold, Miriam [became] leprous, [white] as snow: and Aaron looked upon Miriam, and, behold, [she was] leprous.
(f) From the door of the tabernacle.
John Gill
12:10 And the cloud departed from off the tabernacle,.... Not from off the door of the tabernacle, as Aben Ezra, for that is implied in the last clause of Num 12:9, but from off that part of the tabernacle, the most holy place, where it had used to abide; but now it went up higher in the air, or removed at some distance from thence, which was a further indication of the sore displeasure of God; that as he would not stay with Aaron and Miriam at the door of the tabernacle, so neither would he suffer the cloud to continue over it, as it was wont to do, so long as they were there:
and, behold, Miriam became leprous, white as snow; was smote immediately with a leprosy by the Lord, as the hand of Moses was in a miraculous way, Ex 4:6; and as Gehazi was, who was smitten of God in like manner, 4Kings 5:27; in an ordinary and gradual leprosy, when it was all white, the man was clean, Lev 13:13; but in an extraordinary one, and which was immediately from God, and at once, in this case it was a sign it was incurable. Miriam only, and not Aaron, was smitten with a leprosy; though Chaskuni says, that some of their Rabbins were of opinion, that Aaron was; but this does not appear, nor is it likely that he should be thus defiled and dishonoured, being the priest of the Lord, and since he was not so deep in the transgression as Miriam, and was drawn into it by her, and also repented of it:
and Aaron looked upon Miriam, and, behold, she was leprous; he not only cast his eye upon her, as it were accidentally, and saw what was her case; but, as the priest of the Lord, looked upon her, as it was the business of his office to do, and perceived she was leprous, and was obliged to pronounce her so; and perhaps she was the first, after the law of the leprosy, that he was called to look upon, and pronounced her unclean, which must be a great mortification to him.
John Wesley
12:10 From the tabernacle - Not from the whole tabernacle, but from that part, whither it was come, to that part which was directly over the mercy - seat, where it constantly abode. Leprous - She, and not Aaron, either because she was chief in the transgression or because God would not have his worship interrupted or dishonoured, which it must have been if Aaron had been leprous. White - This kind of leprosy was the most virulent and incurable of all. It is true, when the leprosy began in a particular part, and thence spread itself over all the flesh by degrees, and at last made it all white, that was an evidence of the cure of the leprosy, Lev 13:12-13. But it was otherwise when one was suddenly smitten with this universal whiteness.
Robert Jamieson, A. R. Fausset and David Brown
12:10 MIRIAM'S LEPROSY. (Num 12:10-16)
the cloud departed from the tabernacle--that is, from the door to resume its permanent position over the mercy seat.
Miriam became leprous--This malady in its most malignant form (Ex 4:6; 4Kings 5:27) as its color, combined with its sudden appearance, proved, was inflicted as a divine judgment; and she was made the victim, either because of her extreme violence or because the leprosy on Aaron would have interrupted or dishonored the holy service.
12:1112:11: Եւ ասէ Ահարոն ցՄովսէս. Խնդրե՛մ ՚ի քէն տէր, մի՛ ածեր ՚ի վերայ մեր մեղս. զի անգիտացա՛ք, եւ քանզի մեղաք[1296]՝ [1296] Ոմանք. Զի անգիտացաք. քանզի մեղաք. եւ ոմանք. Եւ մեղաք։
11 Ահարոնն ասաց Մովսէսին. «Խնդրում եմ քեզ, տէ՛ր, մեզ վրայ մեղքեր մի՛ բարդիր, որովհետեւ չիմացանք, որ մեղք գործեցինք:
11 Եւ Ահարոն ըսաւ Մովսէսին. «Ո՜հ, Տէ՛ր իմ, կ’աղաչեմ, մեզ մի՛ պատժեր մեր ըրած յիմարութեանը համար։ Մեղք գործեցինք։
Եւ ասէ Ահարոն ցՄովսէս. Խնդրեմ ի քէն, տէր, մի՛ ածեր ի վերայ մեր մեղս. զի անգիտացաք, եւ քանզի մեղաք:

12:11: Եւ ասէ Ահարոն ցՄովսէս. Խնդրե՛մ ՚ի քէն տէր, մի՛ ածեր ՚ի վերայ մեր մեղս. զի անգիտացա՛ք, եւ քանզի մեղաք[1296]՝
[1296] Ոմանք. Զի անգիտացաք. քանզի մեղաք. եւ ոմանք. Եւ մեղաք։
11 Ահարոնն ասաց Մովսէսին. «Խնդրում եմ քեզ, տէ՛ր, մեզ վրայ մեղքեր մի՛ բարդիր, որովհետեւ չիմացանք, որ մեղք գործեցինք:
11 Եւ Ահարոն ըսաւ Մովսէսին. «Ո՜հ, Տէ՛ր իմ, կ’աղաչեմ, մեզ մի՛ պատժեր մեր ըրած յիմարութեանը համար։ Մեղք գործեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: И сказал Аарон Моисею: господин мой! не поставь нам в грех, что мы поступили глупо и согрешили;
12:11 καὶ και and; even εἶπεν επω say; speak Ααρων ααρων Aarōn; Aaron πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs δέομαι δεομαι petition κύριε κυριος lord; master μὴ μη not συνεπιθῇ συνεπιτιθημι us ἁμαρτίαν αμαρτια sin; fault διότι διοτι because; that ἠγνοήσαμεν αγνοεω ignorant; ignore καθότι καθοτι in that ἡμάρτομεν αμαρτανω sin
12:11 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses בִּ֣י bˈî בִּי upon me אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord אַל־ ʔal- אַל not נָ֨א nˌā נָא yeah תָשֵׁ֤ת ṯāšˈēṯ שׁית put עָלֵ֨ינוּ֙ ʕālˈênû עַל upon חַטָּ֔את ḥaṭṭˈāṯ חַטָּאת sin אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נֹואַ֖לְנוּ nôʔˌalnû יאל be foolish וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָטָֽאנוּ׃ ḥāṭˈānû חטא miss
12:11. ait ad Mosen obsecro domine mi ne inponas nobis hoc peccatum quod stulte commisimusHe said to Moses: I beseech thee, my lord, lay not upon us this sin, which we have foolishly committed:
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.
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:

11: И сказал Аарон Моисею: господин мой! не поставь нам в грех, что мы поступили глупо и согрешили;
12:11
καὶ και and; even
εἶπεν επω say; speak
Ααρων ααρων Aarōn; Aaron
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
δέομαι δεομαι petition
κύριε κυριος lord; master
μὴ μη not
συνεπιθῇ συνεπιτιθημι us
ἁμαρτίαν αμαρτια sin; fault
διότι διοτι because; that
ἠγνοήσαμεν αγνοεω ignorant; ignore
καθότι καθοτι in that
ἡμάρτομεν αμαρτανω sin
12:11
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
בִּ֣י bˈî בִּי upon me
אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord
אַל־ ʔal- אַל not
נָ֨א nˌā נָא yeah
תָשֵׁ֤ת ṯāšˈēṯ שׁית put
עָלֵ֨ינוּ֙ ʕālˈênû עַל upon
חַטָּ֔את ḥaṭṭˈāṯ חַטָּאת sin
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נֹואַ֖לְנוּ nôʔˌalnû יאל be foolish
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חָטָֽאנוּ׃ ḥāṭˈānû חטא miss
12:11. ait ad Mosen obsecro domine mi ne inponas nobis hoc peccatum quod stulte commisimus
He said to Moses: I beseech thee, my lord, lay not upon us this sin, which we have foolishly committed:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: I beseech thee: Exo 12:32; Sa1 2:30, Sa1 12:19, Sa1 15:24, Sa1 15:25; Kg1 13:6; Jer 42:2; Act 8:24; Rev 3:9
lay not: Sa2 19:19, Sa2 24:10; Ch2 16:9; Psa 38:1-5; Pro 30:32
Carl Friedrich Keil and Franz Delitzsch
12:11
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.
John Gill
12:11 And Aaron said unto Moses, alas, my lord!.... The word for "alas" is generally interpreted by the Jewish writers as a note of beseeching and entreating, as it is here by the Targums of Onkelos and Jonathan,"I beseech thee, my lord,''or "upon me, my lord" (k), be all the blame; such was his tenderness to his sister, and the compassion he had on her; and such reverence and respect did he show to Moses his brother, though younger than he, because of his superior dignity as a prophet, and chief magistrate, and prime minister, and servant of the Lord, calling him "my lord":
I beseech thee, lay not the sin upon us; the punishment of it, bear not hard upon us, or suffer us to be punished in a rigorous manner, without interceding to the Lord for us, for the abatement of removal of it; such a powerful and prevailing interest he knew he had with God, that by his prayers their punishment would be mitigated, or not laid, or, if laid, removed:
wherein we have done foolishly, and wherein we have sinned; he owns they had sinned, but suggests, and so he would have it understood, that it was not through malice, and purposely and presumptuously, but through and ignorance, inadvertency and weakness, and hoped it would be forgiven.
(k) "in me", Montanus.
John Wesley
12:11 Lay not the sin - Let not the guilt and punishment of this sin rest upon us, upon her in this kind, upon me in any other kind, but pray to God for the pardon and removal of it.
Robert Jamieson, A. R. Fausset and David Brown
12:11 On the humble and penitential submission of Aaron, Moses interceded for both the offenders, especially for Miriam, who was restored; not, however, till she had been made, by her exclusion, a public example [Num 12:14-15].
12:1212:12: մի՛ լինիցի հանգոյն մահու, իբրեւ զվիժած որ ելանիցէ յարգանդէ մօր՝ եւ ուտիցէ զկէս մարմնոյ նորա[1297]։ [1297] Ոմանք. Զկէս մարմնոց նոցա։
12 Մարիամը թող չնմանուի այն մեռելածին երեխային, որը, որպէս վիժուածք, ելնում է մօր արգանդից, բայց կիսատ մարմնով:
12 Մարիամը թող չնմանի այն մեռած տղուն, որ իր մօրը արգանդէն ելած ատենը անոր մարմնին կէսը սպառուած է»։
Մի լինիցի հանգոյն մահու, իբրեւ զվիժած որ ելանիցէ յարգանդէ մօր եւ [201]ուտիցէ զկէս`` մարմնոյ նորա:

12:12: մի՛ լինիցի հանգոյն մահու, իբրեւ զվիժած որ ելանիցէ յարգանդէ մօր՝ եւ ուտիցէ զկէս մարմնոյ նորա[1297]։
[1297] Ոմանք. Զկէս մարմնոց նոցա։
12 Մարիամը թող չնմանուի այն մեռելածին երեխային, որը, որպէս վիժուածք, ելնում է մօր արգանդից, բայց կիսատ մարմնով:
12 Մարիամը թող չնմանի այն մեռած տղուն, որ իր մօրը արգանդէն ելած ատենը անոր մարմնին կէսը սպառուած է»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: не попусти, чтоб она была, как мертворожденный [младенец], у которого, когда он выходит из чрева матери своей, истлела уже половина тела.
12:12 μὴ μη not γένηται γινομαι happen; become ὡσεὶ ωσει as if; about ἴσον ισος equal θανάτῳ θανατος death ὡσεὶ ωσει as if; about ἔκτρωμα εκτρωμα abortion; miscarriage ἐκπορευόμενον εκπορευομαι emerge; travel out ἐκ εκ from; out of μήτρας μητρα womb μητρὸς μητηρ mother καὶ και and; even κατεσθίει κατεσθιω consume; eat up τὸ ο the ἥμισυ ημισυς half τῶν ο the σαρκῶν σαρξ flesh αὐτῆς αυτος he; him
12:12 אַל־ ʔal- אַל not נָ֥א nˌā נָא yeah תְהִ֖י ṯᵊhˌî היה be כַּ ka כְּ as † הַ the מֵּ֑ת mmˈēṯ מות die אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in צֵאתֹו֙ ṣēṯˌô יצא go out מֵ mē מִן from רֶ֣חֶם rˈeḥem רֶחֶם womb אִמֹּ֔ו ʔimmˈô אֵם mother וַ wa וְ and יֵּאָכֵ֖ל yyēʔāḵˌēl אכל eat חֲצִ֥י ḥᵃṣˌî חֲצִי half בְשָׂרֹֽו׃ vᵊśārˈô בָּשָׂר flesh
12:12. ne fiat haec quasi mortua et ut abortivum quod proicitur de vulva matris suae ecce iam medium carnis eius devoratum est lepraLet her not be as one dead, and as an abortive that is cast forth from the mother's womb. Lo, now one half of her flesh is consumed with the leprosy.
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.
Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother' s womb:

12: не попусти, чтоб она была, как мертворожденный [младенец], у которого, когда он выходит из чрева матери своей, истлела уже половина тела.
12:12
μὴ μη not
γένηται γινομαι happen; become
ὡσεὶ ωσει as if; about
ἴσον ισος equal
θανάτῳ θανατος death
ὡσεὶ ωσει as if; about
ἔκτρωμα εκτρωμα abortion; miscarriage
ἐκπορευόμενον εκπορευομαι emerge; travel out
ἐκ εκ from; out of
μήτρας μητρα womb
μητρὸς μητηρ mother
καὶ και and; even
κατεσθίει κατεσθιω consume; eat up
τὸ ο the
ἥμισυ ημισυς half
τῶν ο the
σαρκῶν σαρξ flesh
αὐτῆς αυτος he; him
12:12
אַל־ ʔal- אַל not
נָ֥א nˌā נָא yeah
תְהִ֖י ṯᵊhˌî היה be
כַּ ka כְּ as
הַ the
מֵּ֑ת mmˈēṯ מות die
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
צֵאתֹו֙ ṣēṯˌô יצא go out
מֵ מִן from
רֶ֣חֶם rˈeḥem רֶחֶם womb
אִמֹּ֔ו ʔimmˈô אֵם mother
וַ wa וְ and
יֵּאָכֵ֖ל yyēʔāḵˌēl אכל eat
חֲצִ֥י ḥᵃṣˌî חֲצִי half
בְשָׂרֹֽו׃ vᵊśārˈô בָּשָׂר flesh
12:12. ne fiat haec quasi mortua et ut abortivum quod proicitur de vulva matris suae ecce iam medium carnis eius devoratum est lepra
Let her not be as one dead, and as an abortive that is cast forth from the mother's womb. Lo, now one half of her flesh is consumed with the leprosy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:12
As one dead - leprosy was nothing short of a living death, a poisoning of the springs, a corrupting of all the humors, of life; a dissolution little by little of the whole body, so that one limb after another actually decayed and fell away. Compare the notes at Lev. 13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: as one dead: Psa 88:4, Psa 88:5; Eph 2:1-5; Col 2:13; Ti1 5:6
of whom: Job 3:16; Psa 58:8; Co1 15:8
Geneva 1599
12:12 Let her not be as one (g) dead, of whom the flesh is half consumed when he cometh out of his mother's womb.
(g) As a child that is stillborn, as if it is only the skin.
John Gill
12:12 Let her not be as one dead,.... As she was in a ceremonial sense, being to be shut up and excluded from the society of people, and as defiling by touching as a dead carcase; and, in a natural sense, her flesh, by the disease upon her, was become as dead flesh, putrid and rotten, and unless miraculously cured it would issue in her death:
of whom the flesh is half consumed, when he cometh out of his mother's womb; like an abortive, or one stillborn, that has been dead some time in its mother's womb; and therefore when brought forth its flesh is almost wasted away, or at least half consumed: and in such a plight and condition was Miriam already, or quickly would be, through the force of her disease.
John Wesley
12:12 As one dead - Because part of her flesh was putrefied and dead, and not to be restored but by the mighty power of God. Like a still - born child, that hath been for some time dead in the womb, which when it comes forth, is putrefied, and part of it consumed.
12:1312:13: Եւ աղաղակեաց Մովսէս առ Տէր՝ եւ ասէ. Խնդրե՛մ ՚ի քէն Աստուած, բժշկեա՛ զնա։
13 Մովսէսը, աղերսելով Տիրոջը, ասաց. «Խնդրում եմ քեզ, Աստուա՛ծ, բուժի՛ր նրան»:
13 Մովսէս աղաչեց Տէրոջը՝ ըսելով. «Կը խնդրեմ քեզմէ, ո՛վ Աստուած, բժշկէ՛ զանիկա»։
Եւ աղաղակեաց Մովսէս առ Տէր եւ ասէ. Խնդրեմ ի քէն, Աստուած, բժշկեա զնա:

12:13: Եւ աղաղակեաց Մովսէս առ Տէր՝ եւ ասէ. Խնդրե՛մ ՚ի քէն Աստուած, բժշկեա՛ զնա։
13 Մովսէսը, աղերսելով Տիրոջը, ասաց. «Խնդրում եմ քեզ, Աստուա՛ծ, բուժի՛ր նրան»:
13 Մովսէս աղաչեց Տէրոջը՝ ըսելով. «Կը խնդրեմ քեզմէ, ո՛վ Աստուած, բժշկէ՛ զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: И возопил Моисей к Господу, говоря: Боже, исцели ее!
12:13 καὶ και and; even ἐβόησεν βοαω scream; shout Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master λέγων λεγω tell; declare ὁ ο the θεός θεος God δέομαί δεομαι petition σου σου of you; your ἴασαι ιαομαι heal αὐτήν αυτος he; him
12:13 וַ wa וְ and יִּצְעַ֣ק yyiṣʕˈaq צעק cry מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אֵ֕ל ʔˈēl אֵל god נָ֛א nˈā נָא yeah רְפָ֥א rᵊfˌā רפא heal נָ֖א nˌā נָא yeah לָֽהּ׃ פ lˈāh . f לְ to
12:13. clamavitque Moses ad Dominum dicens Deus obsecro sana eamAnd Moses cried to the Lord, saying O God, I beseech thee heal her.
13. And Moses cried unto the LORD, saying, Heal her, O God, I beseech thee.
And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee:

13: И возопил Моисей к Господу, говоря: Боже, исцели ее!
12:13
καὶ και and; even
ἐβόησεν βοαω scream; shout
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
κύριον κυριος lord; master
λέγων λεγω tell; declare
ο the
θεός θεος God
δέομαί δεομαι petition
σου σου of you; your
ἴασαι ιαομαι heal
αὐτήν αυτος he; him
12:13
וַ wa וְ and
יִּצְעַ֣ק yyiṣʕˈaq צעק cry
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אֵ֕ל ʔˈēl אֵל god
נָ֛א nˈā נָא yeah
רְפָ֥א rᵊfˌā רפא heal
נָ֖א nˌā נָא yeah
לָֽהּ׃ פ lˈāh . f לְ to
12:13. clamavitque Moses ad Dominum dicens Deus obsecro sana eam
And Moses cried to the Lord, saying O God, I beseech thee heal her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:13
Heal her now, O God, I beseech thee - Others render these words: "Oh not so; heal her now, I beseech Thee."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: Num 14:2, Num 14:13-20, Num 16:41, Num 16:46-50; Exo 32:10-14; Sa1 12:23, Sa1 15:11; Mat 5:44, Mat 5:45; Luk 6:28, Luk 23:34; Act 7:60; Rom 12:21; Jam 5:15
Carl Friedrich Keil and Franz Delitzsch
12:13
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 (Jer 4:31; Jer 45:3) and הנּה (Gen 12:11; Gen 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.
John Gill
12:13 And Moses cried unto the Lord,.... With a loud voice, and with great earnestness and importunity, being heartily affected with the miserable condition Miriam was in:
saying, heal her now, O God, I beseech thee; in the original text it is, "O God now, heal her now"; for the same particle is used at the close as at the beginning of the petition; and the repetition of it shows his earnestness and importunity that she might be healed directly, immediately, without any delay; and Moses uses the word "El", which signifies the strong and mighty God, as expressive of his faith in the power of God, that he was able to heal her; and at the same time suggests that none but he could do it; and so Aben Ezra interprets it,"thou that hast power in thine hand, now heal her;''this prayer is a proof of his being of a meek, humble, and forgiving spirit.
12:1412:14: Եւ ասէ Տէր ցՄովսէս. Եթէ հօր իւրոյ թքանելով թքեալ էր ընդ երե՛սս նորա՝ չամաչէ՞ր զեւթն օր. մեկնեսցի՛ զեւթն օր արտաքոյ բանակին՝ եւ ապա՛ մտցէ։
14 Տէրն ասաց Մովսէսին. «Եթէ Մարիամի հայրը թքէր նրա երեսին, մի՞թէ նա եօթը օր չէր ամաչելու: Ուրեմն եօթը օր նա թող հեռանայ բանակատեղիից եւ յետոյ վերադառնայ»:
14 Եւ Տէրը ըսաւ Մովսէսին. «Եթէ անոր հայրը միայն անոր երեսը թքնելու ըլլար, եօթը օր պիտի չամչնա՞ր. թող անիկա եօթը օր բանակէն դուրս գոցուած պահուի ու անկէ յետոյ ընդունուի»։
Եւ ասէ Տէր ցՄովսէս. Եթէ հօր իւրոյ թքանելով թքեալ էր ընդ երեսս նորա, չամաչէ՞ր զեւթն օր. մեկնեսցի զեւթն օր արտաքոյ բանակին, եւ ապա մտցէ:

12:14: Եւ ասէ Տէր ցՄովսէս. Եթէ հօր իւրոյ թքանելով թքեալ էր ընդ երե՛սս նորա՝ չամաչէ՞ր զեւթն օր. մեկնեսցի՛ զեւթն օր արտաքոյ բանակին՝ եւ ապա՛ մտցէ։
14 Տէրն ասաց Մովսէսին. «Եթէ Մարիամի հայրը թքէր նրա երեսին, մի՞թէ նա եօթը օր չէր ամաչելու: Ուրեմն եօթը օր նա թող հեռանայ բանակատեղիից եւ յետոյ վերադառնայ»:
14 Եւ Տէրը ըսաւ Մովսէսին. «Եթէ անոր հայրը միայն անոր երեսը թքնելու ըլլար, եօթը օր պիտի չամչնա՞ր. թող անիկա եօթը օր բանակէն դուրս գոցուած պահուի ու անկէ յետոյ ընդունուի»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: И сказал Господь Моисею: если бы отец ее плюнул ей в лице, то не должна ли была бы она стыдиться семь дней? итак пусть будет она в заключении семь дней вне стана, а после опять возвратится.
12:14 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs εἰ ει if; whether ὁ ο the πατὴρ πατηρ father αὐτῆς αυτος he; him πτύων πτυω spit ἐνέπτυσεν εμπτυω spit on εἰς εις into; for τὸ ο the πρόσωπον προσωπον face; ahead of αὐτῆς αυτος he; him οὐκ ου not ἐντραπήσεται εντρεπω defer; humiliate ἑπτὰ επτα seven ἡμέρας ημερα day ἀφορισθήτω αφοριζω separate ἑπτὰ επτα seven ἡμέρας ημερα day ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he εἰσελεύσεται εισερχομαι enter; go in
12:14 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אָבִ֨יהָ֙ ʔāvˈîhā אָב father יָרֹ֤ק yārˈōq ירק spit יָרַק֙ yārˌaq ירק spit בְּ bᵊ בְּ in פָנֶ֔יהָ fānˈeʸhā פָּנֶה face הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not תִכָּלֵ֖ם ṯikkālˌēm כלם humiliate שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים yāmˈîm יֹום day תִּסָּגֵ֞ר tissāḡˈēr סגר close שִׁבְעַ֤ת šivʕˈaṯ שֶׁבַע seven יָמִים֙ yāmîm יֹום day מִ mi מִן from ח֣וּץ ḥˈûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and אַחַ֖ר ʔaḥˌar אַחַר after תֵּאָסֵֽף׃ tēʔāsˈēf אסף gather
12:14. cui respondit Dominus si pater eius spuisset in faciem illius nonne debuerat saltem septem dierum rubore suffundi separetur septem diebus extra castra et postea revocabiturAnd the Lord answered him: If her father had spitten upon her face, ought she not to have been ashamed for seven days at least? Let her be separated seven days without the camp, and afterwards she shall be called again.
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 up without the camp seven days, and after that she shall be brought in again.
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:

14: И сказал Господь Моисею: если бы отец ее плюнул ей в лице, то не должна ли была бы она стыдиться семь дней? итак пусть будет она в заключении семь дней вне стана, а после опять возвратится.
12:14
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
εἰ ει if; whether
ο the
πατὴρ πατηρ father
αὐτῆς αυτος he; him
πτύων πτυω spit
ἐνέπτυσεν εμπτυω spit on
εἰς εις into; for
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτῆς αυτος he; him
οὐκ ου not
ἐντραπήσεται εντρεπω defer; humiliate
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἀφορισθήτω αφοριζω separate
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
εἰσελεύσεται εισερχομαι enter; go in
12:14
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אָבִ֨יהָ֙ ʔāvˈîhā אָב father
יָרֹ֤ק yārˈōq ירק spit
יָרַק֙ yārˌaq ירק spit
בְּ bᵊ בְּ in
פָנֶ֔יהָ fānˈeʸhā פָּנֶה face
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
תִכָּלֵ֖ם ṯikkālˌēm כלם humiliate
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֑ים yāmˈîm יֹום day
תִּסָּגֵ֞ר tissāḡˈēr סגר close
שִׁבְעַ֤ת šivʕˈaṯ שֶׁבַע seven
יָמִים֙ yāmîm יֹום day
מִ mi מִן from
ח֣וּץ ḥˈûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
וְ wᵊ וְ and
אַחַ֖ר ʔaḥˌar אַחַר after
תֵּאָסֵֽף׃ tēʔāsˈēf אסף gather
12:14. cui respondit Dominus si pater eius spuisset in faciem illius nonne debuerat saltem septem dierum rubore suffundi separetur septem diebus extra castra et postea revocabitur
And the Lord answered him: If her father had spitten upon her face, ought she not to have been ashamed for seven days at least? Let her be separated seven days without the camp, and afterwards she shall be called again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:14: If her father had but spit in her face - This appears to have been done only in cases of great provocation on the part of the child, and strong irritation on the side of the parent. Spitting in the face was a sign of the deepest contempt. See Job 30:10; Isa 50:6; Mar 14:65. In a case where a parent was obliged by the disobedient conduct of his child to treat him in this way, it appears he was banished from the father's presence for seven days. If then this was an allowed and judged case in matters of high provocation on the part of a child, should not the punishment be equally severe where the creature has rebelled against the Creator? Therefore Miriam was shut out of the camp for seven days, and thus debarred from coming into the presence of God her father, who is represented as dwelling among the people. To a soul who knows the value and inexpressible blessedness of communion with God, how intolerable must seven days of spiritual darkness be! But how indescribably wretched must their case be who are cast out into outer darkness, where the light of God no more shines, and where his approbation can no more be felt for ever! Reader, God save thee from so great a curse!
Several of the fathers suppose there is a great mystery hidden in the quarrel of Miriam and Aaron with Moses and Zipporah. Origen (and after him several others) speaks of it in the following manner: -
"1. Zipporah, a Cushite espoused by Moses, evidently points out the choice which Jesus Christ has made of the Gentiles for his spouse and Church.
2. The jealousy of Aaron and Miriam against Moses and Zipporah signifies the hatred and envy of the Jews against Christ and the apostles, when they saw that the mysteries of the kingdom of heaven had been opened to the Gentiles, of which they had rendered themselves unworthy.
3. The leprosy with which Miriam was smitten shows the gross ignorance of the Jews, and the ruinous, disordered state of their religion, in which there is neither a head, a temple, nor a sacrifice.
4. Of none but Jesus Christ can it be said that he was the most meek and patient of men; that he saw God face to face; that he had every thing clearly revealed without enigmatical representations; and that he was faithful in all the house of God." This, and much more, Origen states in the sixth and seventh homilies on the book of Numbers, and yet all this he considers as little in comparison of the vast mysteries that lie hidden in these accounts; for the shortness of the time, and the magnitude of the mysteries, only permit him "to pluck a few flowers from those vast fields - not as many as the exuberance of those fields afford, but only such as by their odour he was led to select from the rest." Licebat tamen ex ingentibus campis paucos flosculos legere, et non quantum ager exuberet, sed quantum ordoratui supiciat, carpere.
Albert Barnes: Notes on the Bible - 1834
12:14
If her father ... - i. e. If her earthly parent had treated her with contumely (compare Deu 25:9) she would feel for a time humiliated, how much more when God has visited her thus?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: spit: Deu 25:9; Job 30:10; Isa 50:6; Mat 26:67; Heb 12:9
let her be: Num 5:2, Num 5:3; Lev 13:45, Lev 13:46, Lev 14:8; Ch2 26:20, Ch2 26:21
Carl Friedrich Keil and Franz Delitzsch
12:14
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.
Num 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 Deut 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 Gen 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 Num 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 (Num 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 Deut 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 Num 33:18), into the plain of Kadesh. (On the town of Kadesh, see at Num 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.)
Geneva 1599
12:14 And the LORD said unto Moses, If her father had but (h) 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].
(h) In his displeasure.
John Gill
12:14 And the Lord said unto Moses,.... By a voice out of the cloud, though at a distance; unless it was by a secret impulse upon his spirit, darting such words into his mind as if he heard an audible voice:
if her father had but spit in her face; or, "in spitting spitted" (l); spit much, and continued spitting till he had covered her face with spittle; which, as it would have been a token of anger and displeasure in him, an earthly father, who is meant, and of shame and disgrace to her; so there is some likeness in spittle to leprosy, both being white, and in such a case to the abundance of it, her thee being covered with leprosy; and which came as it were from the mouth of the Lord, by his order and appointment, immediately, as spittle from a man, and like that, in a way of detestation and contempt, and to make abhorred and despised:
should she not be ashamed seven days? hide herself, and never appear in the family, and especially in her father's presence, because of the shame she was put unto, for the space of seven days; how much more ashamed then should she be, now her heavenly Father did spit in her face, and covered it with a white leprosy and for as long a time at least, or indeed longer? fourteen days, say the Targum of Jonathan, and Jarchi, but no more than seven are required, when more might have justly been, for her separation and shutting up from company and conversation:
let her be shut out from the camp seven days; for so long the leper was to be shut up at the trial of his leprosy, and so long he was to be out of his tent at the cleansing of him, Lev 13:5,
and after that let her be received again; into the camp and into society with her relations and friends.
(l) "spuendo spuisset", Pagninus, Montanus, Fagius, Drusius.
John Wesley
12:14 Spit in her face - That is, expressed some eminent token of indignation and contempt, which was this, Job 30:10; Is 50:6. Ashamed - And withdraw herself, from her father's presence, as Jonathan did upon a like occasion, 1Kings 20:34. So though God healed her according to Moses's request, yet he would have her publickly bear the shame of her sin, and be a warning to others to keep them from the same transgression.
Robert Jamieson, A. R. Fausset and David Brown
12:14 her father had but spit in her face, should she not be ashamed seven days?--The Jews, in common with all people in the East, seem to have had an intense abhorrence of spitting, and for a parent to express his displeasure by doing so on the person of one of his children, or even on the ground in his presence, separated that child as unclean from society for seven days.
12:1512:15: Եւ զատուցաւ Մարիամ արտաքո՛յ բանակին զեւթն օր. եւ ժողովուրդն ո՛չ չուեաց՝ մինչեւ սրբեցա՛ւ Մարիամ։
15 Մարիամը եօթը օր հեռու պահուեց բանակատեղիից: Ժողովուրդը ճանապարհ չընկաւ, մինչեւ որ մաքրուեց Մարիամը:
15 Մարիամ բանակէն դուրս եօթը օր գոցուած մնաց ու ժողովուրդը չչուեց մինչեւ Մարիամին ընդունուիլը։
Եւ զատուցաւ Մարիամ արտաքոյ բանակին զեւթն օր. եւ ժողովուրդն ոչ չուեաց, մինչեւ սրբեցաւ Մարիամ:

12:15: Եւ զատուցաւ Մարիամ արտաքո՛յ բանակին զեւթն օր. եւ ժողովուրդն ո՛չ չուեաց՝ մինչեւ սրբեցա՛ւ Մարիամ։
15 Մարիամը եօթը օր հեռու պահուեց բանակատեղիից: Ժողովուրդը ճանապարհ չընկաւ, մինչեւ որ մաքրուեց Մարիամը:
15 Մարիամ բանակէն դուրս եօթը օր գոցուած մնաց ու ժողովուրդը չչուեց մինչեւ Մարիամին ընդունուիլը։
zohrab-1805▾ eastern-1994▾ western am▾
12:1515: И пробыла Мариам в заключении вне стана семь дней, и народ не отправлялся в путь, доколе не возвратилась Мариам.[16]: (13-1) После сего народ двинулся из Асирофа, и остановился в пустыне Фаран.
12:15 καὶ και and; even ἀφωρίσθη αφοριζω separate Μαριαμ μαρια Maria ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks ἑπτὰ επτα seven ἡμέρας ημερα day καὶ και and; even ὁ ο the λαὸς λαος populace; population οὐκ ου not ἐξῆρεν εξαιρω lift out / up; remove ἕως εως till; until ἐκαθαρίσθη καθαριζω cleanse Μαριαμ μαρια Maria
12:15 וַ wa וְ and תִּסָּגֵ֥ר ttissāḡˌēr סגר close מִרְיָ֛ם miryˈām מִרְיָם Miriam מִ mi מִן from ח֥וּץ ḥˌûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים yāmˈîm יֹום day וְ wᵊ וְ and הָ hā הַ the עָם֙ ʕˌām עַם people לֹ֣א lˈō לֹא not נָסַ֔ע nāsˈaʕ נסע pull out עַד־ ʕaḏ- עַד unto הֵאָסֵ֖ף hēʔāsˌēf אסף gather מִרְיָֽם׃ miryˈām מִרְיָם Miriam
12:15. exclusa est itaque Maria extra castra septem diebus et populus non est motus de loco illo donec revocata est MariaMary therefore was put out of the camp seven days: and the people moved not from that place until Mary was called again.
15. And Miriam was shut up without the camp seven days: and the people journeyed not till Miriam was brought in again.
And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in:

15: И пробыла Мариам в заключении вне стана семь дней, и народ не отправлялся в путь, доколе не возвратилась Мариам.

[16]: (13-1) После сего народ двинулся из Асирофа, и остановился в пустыне Фаран.
12:15
καὶ και and; even
ἀφωρίσθη αφοριζω separate
Μαριαμ μαρια Maria
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
ἑπτὰ επτα seven
ἡμέρας ημερα day
καὶ και and; even
ο the
λαὸς λαος populace; population
οὐκ ου not
ἐξῆρεν εξαιρω lift out / up; remove
ἕως εως till; until
ἐκαθαρίσθη καθαριζω cleanse
Μαριαμ μαρια Maria
12:15
וַ wa וְ and
תִּסָּגֵ֥ר ttissāḡˌēr סגר close
מִרְיָ֛ם miryˈām מִרְיָם Miriam
מִ mi מִן from
ח֥וּץ ḥˌûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֑ים yāmˈîm יֹום day
וְ wᵊ וְ and
הָ הַ the
עָם֙ ʕˌām עַם people
לֹ֣א lˈō לֹא not
נָסַ֔ע nāsˈaʕ נסע pull out
עַד־ ʕaḏ- עַד unto
הֵאָסֵ֖ף hēʔāsˌēf אסף gather
מִרְיָֽם׃ miryˈām מִרְיָם Miriam
12:15. exclusa est itaque Maria extra castra septem diebus et populus non est motus de loco illo donec revocata est Maria
Mary therefore was put out of the camp seven days: and the people moved not from that place until Mary was called again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: «Семь дней» — согласно установленному законом карантину для оскверненных прикосновением к трупу и только что очистившихся от проказы (Лев XIII; XIV:8–10; Чис ХIX:16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: shut out: Deu 24:8, Deu 24:9
and the: Gen 9:21-23; Exo 20:12
till Miriam: Lam 3:32; Mic 6:4, Mic 7:8, Mic 7:9; Hab 3:2

12:16: afterward: Num 11:35, Num 33:18
Hazeroth: The exact situation of this place is unknown. Dr. Shaw computes it to be three days' journey, i. e., thirty miles from Sinai. From this passage, it appears that the wilderness of Paran commenced immediately upon their leaving this station. Calmet observes, that there is a town called Hazor in Arabia Petrea, in all probability the same as Hazerim, the ancient habitation of the Hivites (Deu 2:23); and likewise, according to all appearances, the Hazeroth, where the Hebrews encamped.
the wilderness: Num 10:12, Num 13:3, Num 13:26; Gen 21:21; Sa1 25:1; Hab 3:3

John Gill
12:15 And Miriam was shut out of the camp seven days,.... And so in later times lepers dwelt alone, and in a separate house, as long as the leprosy was upon them, see 2Chron 26:21; Miriam no doubt was healed at once, but, as a punishment for her sin, she was obliged to keep out of the camp of Israel for such a space of time:
and the people journeyed not till Miriam was brought in again; partly out of respect unto her, she being a prophetess, and one that went before them, and led them with Moses and Aaron, Mic 6:4; and partly for want of the cloud to direct them, which had departed at a distance from them.
John Wesley
12:15 Journeyed not - Which was a testimony of respect to her both from God and from the people, God so ordering it, partly lest she should be overwhelmed by such a publick rebuke from God, and partly lest, she being a prophetess, the gift of prophesy should come into contempt.
Robert Jamieson, A. R. Fausset and David Brown
12:15 the people journeyed not till Miriam was brought in again--Either not to crush her by a sentence of overwhelming severity or not to expose her, being a prophetess, to popular contempt.