12:2 They 1 said, “Has the Lord only 2 spoken through Moses? Has he not also spoken through us?” 3 And the Lord heard it. 4
12:4 The Lord spoke immediately to Moses, Aaron, and Miriam: “The three of you come to the tent of meeting.” So the three of them went. 12:5 And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward.
12:6 The Lord 6 said, “Hear now my words: If there is a prophet among you, 7 I the Lord 8 will make myself known to him in a vision; I will speak with him in a dream. 12:7 My servant 9 Moses is not like this; he is faithful 10 in all my house. 12:8 With him I will speak face to face, 11 openly, 12 and not in riddles; and he will see the form 13 of the Lord. Why then were you not afraid to speak against my servant Moses?” 12:9 The anger of the Lord burned against them, and he departed. 12:10 When 14 the cloud departed from above the tent, Miriam became 15 leprous 16 as snow. Then Aaron looked at 17 Miriam, and she was leprous!
1 tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.
2 tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.
3 tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.
sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses – “Who made you a ruler over us?” – could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.
4 sn The statement is striking. Obviously the
5 tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.
tn The word עָנָו (’anav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9, 37:11), but perhaps here the idea of “more tolerant” or “long-suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63.
sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write – and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact – he was not self-assertive (until Num 20 when he strikes the rock).
6 tn Heb “he.”
7 tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”
8 tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).
9 sn The title “my servant” or “servant of the
10 tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”
11 tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the
12 tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.
13 tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the
14 tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.
15 tn There is no verb “became” in this line. The second half of the line is introduced with the particle הִנֵה (hinneh, “look, behold”) in its archaic sense. This deictic use is intended to make the reader focus on Miriam as well.
16 sn The word “leprosy” and “leprous” covers a wide variety of skin diseases, and need not be limited to the actual disease of leprosy known today as Hansen’s disease. The description of it here has to do with snow, either the whiteness or the wetness. If that is the case then there would be open wounds and sores – like Job’s illness (see M. Noth, Numbers [OTL], 95-96).
17 tn Heb “turned to.”