Numbers 12

E.Moses proved to be unique as a prophet of Jehovah This narrative belongs to the same circle of ideas as the narrative of the inspiration of the elders in ch. 11. and of the Tent in Exodus 33:7-11. The Tent is outside the camp, and Jehovah comes down in the cloud to speak.

Numbers 12:1

1. the Cushite woman] Cush is usually the Heb. equivalent for Ethiopia. But it has recently been maintained, owing to the occurrence of the name Kusi in some Assyrian inscriptions, that there was also a place of that name in N. Arabia. Of an Ethiopian wife of Moses we hear nothing elsewhere, and the verse would seem to suggest that his marriage was recent. If, then, the wife was a native of N. Arabia, it would be possible to identify her with Ẓ ?ippôrah whom Moses had married in Midian (ch. Numbers 10:29, Exodus 2:15-21; Exodus 3:1); according to Judges 1:16; Judges 4:11 she was a Kenite.

Numbers 12:2

2. They do not deny Moses’ prophetic capacity, but they claim an equality with him. If Numbers 12:1 is not a fragment of a separate narrative, as some think, we must suppose that Moses’ marriage was the particular case which gave rise to their claim. indeed spoken only] The Heb. is emphatic by the use (not found elsewhere) of the two synonyms—spoken only and solely. with Moses] R.V. marg. ‘by Moses’ is a possible rendering, implying that Jehovah makes use of His prophet as a channel of communication with other men. But in Numbers 12:6 the poetic parallelism shews that ‘with him (in a dream)’ is equivalent to ‘unto him (in a vision).’ It is better, therefore, to retain that meaning here.

Numbers 12:3

3. very meek] very humble; it might almost be rendered ‘very pious.’ The word does not connote meekness towards men, in the sense of patience under wrongs or insults, but always pious humility towards God. It is found frequently in the Psalms; and see Zephaniah 2:3. Because of Moses’ humble piety, Jehovah grants him an overwhelming vindication in answer to the jealous challenge. To those who have held that the Pentateuch was from Moses’ own pen, this verse, with its appearance of self-righteousness, has always been a serious difficulty.

Numbers 12:4

4. the tent of meeting] The narrative affords an instance of the way in which the tent was used. It was not intended for congregational purposes (see on Numbers 1:1), but for obtaining an oracular answer from God. And it is possible that this use explains the original meaning of its name, ’τhel mτ‛ ?ηd. The word mτ‛ ?ηd denotes ‘a fixed time,’ ‘sacred season.’ The Assyr. word βdβnu, from the same root, described one of the functions of Babylonian priests, i.e. that of determining the right or auspicious time for an undertaking. And it has been suggested, though it cannot at present be regarded as more than a guess, that the Heb. expression may originally have denoted ‘the tent where the proper time for an undertaking was determined,’ and hence, more generally, the ‘oracletent.’

Numbers 12:5

5. they both came forth] i.e. probably from the tent, not from the camp. In Exodus 33:8 f. it is said that Moses used habitually to enter the tent, and God talked with him there. The same thing may have occurred in the present case. Aaron and Miriam, in vaunting their claim to equality, imitated the action of Moses and entered with him; and they were then summoned to come forth to hear Jehovah’s oracle. His previous command ‘Come out ye three unto the tent of meeting’ was a challenge to Aaron and Miriam to do as Moses did, and to experience the result. Compare the similar challenge made by Aaron in Numbers 16:6 f. .

Numbers 12:6-8

6–8. The words of Jehovah (from ‘If there be a prophet’) are couched in rhythmical form, as was the common practice in the utterance of oracles. As they stand in the Heb. text they fall into ten short lines.

Numbers 12:7

7. faithful in all my house] i.e. in everything that has to do with Israel, who are often called the ‘house of Israel.’ The passage is referred to in Hebrews 3:2; Hebrews 3:5, where it is understood to mean that Moses was faithful in such a way that his influence (like that of a trusted servant) extended over the whole of the Old Dispensation, as that of Christ (the Son) does over the New.

Numbers 12:8

8. even manifestly] This is not a translation of the Heb., which is corrupt. It is the sort of meaning required, but no satisfactory emendation has been proposed. The versions suggest αְּ ?ξַ ?ψְ ?ΰֶ ?δ (for εּ ?ξַ ?ψְ ?ΰֶ ?δ), which could perhaps mean ‘in appearance,’ i.e. in a personal manifestation. and not in riddles] A reference to the enigmatical utterances of oracles.

Numbers 12:10

10. the cloud removed] Jehovah shewed His anger by departing from Aaron and Miriam in the cloud, not previously to its removal. leprous as snow] Cf. 2 Kings 5:27, Exodus 4:6 . There were different kinds of leprosy—the White Leprosy (Leviticus 13:13) and two forms of elephantiasis. The former, which is the milder kind, is here thought of. (See Driver and White, Leviticus, p. 76.) Aaron received no punishment, possibly because Miriam took the lead in the complaint against Moses. See Deuteronomy 24:9. lay not … sin upon us] Do not bring upon us the consequences of our sin.

Numbers 12:12

12. be as one dead] i.e. become so by the terrible effects of the spreading disease.

Numbers 12:14

14. I beseech thee] A single exclamatory particle, which is rendered ‘I pray thee’ in Numbers 12:11, and ‘I pray’ in Numbers 12:12. We must probably read ’al for ’çl (‘O God’)—Nay, I pray, heal her I pray. spit in her face] Cf. Deuteronomy 25:9, Job 30:10, Isaiah 50:6. Possibly a reference to a custom, which is said to exist among the Arabs of to-day, by which the disgrace was inflicted as a punishment for a misdemeanour. It is implied, though not stated, that Miriam was healed at once, but the pollution of the leprosy remained.

Numbers 12:16

16. wilderness of Paran] See on Numbers 10:12.