Bilangan 12:1--13:33
Konteks12:1 1 Then Miriam and Aaron spoke against 2 Moses because of the Cushite 3 woman he had married 4 (for he had married an Ethiopian woman). 12:2 They 5 said, “Has the Lord only 6 spoken through Moses? Has he not also spoken through us?” 7 And the Lord heard it. 8
12:3 (Now the man Moses was very humble, 9 more so than any man on the face of the earth.)
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 10 said, “Hear now my words: If there is a prophet among you, 11 I the Lord 12 will make myself known to him in a vision; I will speak with him in a dream. 12:7 My servant 13 Moses is not like this; he is faithful 14 in all my house. 12:8 With him I will speak face to face, 15 openly, 16 and not in riddles; and he will see the form 17 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 18 the cloud departed from above the tent, Miriam became 19 leprous 20 as snow. Then Aaron looked at 21 Miriam, and she was leprous!
12:11 So Aaron said to Moses, “O my lord, 22 please do not hold this sin against us, in which we have acted foolishly and have sinned! 12:12 Do not let her be like a baby born dead, whose flesh is half-consumed when it comes out of its 23 mother’s womb!”
12:13 Then Moses cried to the Lord, “Heal her now, O God.” 24 12:14 The Lord said to Moses, “If her father had only spit 25 in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”
12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. 26 12:16 After that the people moved from Hazeroth and camped in the wilderness of Paran.
13:1 27 The Lord spoke 28 to Moses: 13:2 “Send out men to investigate 29 the land of Canaan, which I am giving 30 to the Israelites. You are to send one man from each ancestral tribe, 31 each one a leader among them.” 13:3 So Moses sent them from the wilderness of Paran at the command 32 of the Lord. All of them were leaders 33 of the Israelites.
13:4 Now these were their names: from the tribe of Reuben, Shammua son of Zaccur; 13:5 from the tribe of Simeon, Shaphat son of Hori; 13:6 from the tribe of Judah, Caleb son of Jephunneh; 13:7 from the tribe of Issachar, Igal son of Joseph; 13:8 from the tribe of Ephraim, Hoshea son of Nun; 13:9 from the tribe of Benjamin, Palti son of Raphu; 13:10 from the tribe of Zebulun, Gaddiel son of Sodi; 13:11 from the tribe 34 of Joseph, namely, the tribe of Manasseh, Gaddi son of Susi; 13:12 from the tribe of Dan, Ammiel son of Gemalli; 13:13 from the tribe of Asher, Sethur son of Michael; 13:14 from the tribe of Naphtali, Nahbi son of Vopshi; 13:15 from the tribe of Gad, Geuel son of Maki. 13:16 These are the names of the men whom Moses sent to investigate the land. And Moses gave Hoshea son of Nun the name Joshua. 35
13:17 When Moses sent 36 them to investigate the land of Canaan, he told them, “Go up through the Negev, 37 and then go up into the hill country 13:18 and see 38 what the land is like, 39 and whether the people who live in it are strong or weak, few or many, 13:19 and whether the land they live in is good or bad, and whether the cities they inhabit are like camps or fortified cities, 13:20 and whether the land is rich or poor, and whether or not there are forests in it. And be brave, 40 and bring back some of the fruit of the land.” Now it was the time of year 41 for the first ripe grapes. 42
13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, 43 at the entrance of Hamath. 44 13:22 When they went up through the Negev, they 45 came 46 to Hebron where Ahiman, Sheshai, and Talmai, 47 descendants of Anak, were living. (Now Hebron had been built seven years before Zoan 48 in Egypt.) 13:23 When they came to the valley of Eshcol, they cut down from there a branch with one cluster of grapes, and they carried it on a staff 49 between two men, as well as some of the pomegranates and the figs. 13:24 That place was called 50 the Eshcol Valley, 51 because of the cluster 52 of grapes that the Israelites cut from there. 13:25 They returned from investigating the land after forty days.
13:26 They came back 53 to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. 54 They reported 55 to the whole community and showed the fruit of the land. 13:27 They told Moses, 56 “We went to the land where you sent us. 57 It is indeed flowing with milk and honey, 58 and this is its fruit. 13:28 But 59 the inhabitants 60 are strong, and the cities are fortified and very large. Moreover we saw the descendants of Anak there. 13:29 The Amalekites live in the land of the Negev; the Hittites, Jebusites, and Amorites live in the hill country; and the Canaanites live by the sea and along the banks 61 of the Jordan.” 62
13:30 Then Caleb silenced the people before Moses, saying, “Let us go up 63 and occupy it, 64 for we are well able to conquer it.” 65 13:31 But the men 66 who had gone up with him said, “We are not able to go up against these people, because they are stronger than we are!” 13:32 Then they presented the Israelites with a discouraging 67 report of the land they had investigated, saying, “The land that we passed through 68 to investigate is a land that devours 69 its inhabitants. 70 All the people we saw there 71 are of great stature. 13:33 We even saw the Nephilim 72 there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves 73 and to them.” 74
[12:1] 1 sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the
[12:1] 2 tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.
[12:1] sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here – the reason she gives (“does the
[12:1] 3 tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.
[12:2] 5 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.
[12:2] 6 tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.
[12:2] 7 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.
[12:2] 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.
[12:2] 8 sn The statement is striking. Obviously the
[12:3] 9 tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.
[12:3] 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.
[12:3] 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).
[12:6] 11 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.”
[12:6] 12 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”).
[12:7] 13 sn The title “my servant” or “servant of the
[12:7] 14 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.”
[12:8] 15 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
[12:8] 16 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.
[12:8] 17 tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the
[12:10] 18 tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.
[12:10] 19 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.
[12:10] 20 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).
[12:10] 21 tn Heb “turned to.”
[12:11] 22 tn The expression בִּי אֲדֹנִי (bi ’adoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.
[12:12] 23 tc The words “its mother” and “its flesh” are among the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the text originally had here “our mother” and “our flesh,” but the ancient scribes changed these pronouns from the first person to the third person. Apparently they were concerned that the image of Moses’ mother giving birth to a baby with physical defects of the sort described here was somehow inappropriate, given the stature and importance of Moses.
[12:13] 24 tc Some scholars emend אֵל (’el, “God”) to עַל(’al, “no”). The effect of this change may be seen in the NAB: “‘Please, not this! Pray, heal her!’”
[12:14] 25 tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.
[12:15] 26 tn The clause has the Niphal infinitive construct after a temporal preposition.
[13:1] 27 sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.
[13:1] 28 tn The verse starts with the vav (ו) consecutive on the verb: “and….”
[13:2] 29 tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”
[13:2] 30 tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”
[13:2] 31 tn Heb “one man one man of the tribe of his fathers.”
[13:11] 34 tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.
[13:16] 35 sn The difference in the names is slight, a change from “he saves” to “the
[13:17] 36 tn The preterite with vav (ו) consecutive is here subordinated to the next verb of the same formation to express a temporal clause.
[13:17] 37 tn The instructions had them first go up into the southern desert of the land, and after passing through that, into the hill country of the Canaanites. The text could be rendered “into the Negev” as well as “through the Negev.”
[13:18] 38 tn The form is the perfect tense with vav (ו) consecutive; the word therefore carries the volitional mood of the preceding imperatives. It may be either another imperative, or it may be subordinated as a purpose clause.
[13:18] 39 tn Heb “see the land, what it is.”
[13:20] 40 tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13.
[13:20] 41 tn Heb “Now the days were the days of.”
[13:20] 42 sn The reference to the first ripe grapes would put the time somewhere at the end of July.
[13:21] 43 sn Zin is on the southern edge of the land, but Rehob is far north, near Mount Hermon. The spies covered all the land.
[13:21] 44 tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”
[13:22] 45 tc The MT has the singular, but the ancient versions and Smr have the plural.
[13:22] 46 tn The preterite with vav (ו) consecutive is here subordinated to the following clause. The first verse gave the account of their journey over the whole land; this section focuses on what happened in the area of Hebron, which would be the basis for the false report.
[13:22] 47 sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18-22). They were ultimately driven out by Caleb.
[13:22] 48 sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43).
[13:23] 49 tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.
[13:24] 50 tn The verb is rendered as a passive because there is no expressed subject.
[13:24] 51 tn Or “Wadi Eshcol.” The translation “brook” is too generous; the Hebrew term refers to a river bed, a ravine or valley through which torrents of rain would rush in the rainy season; at other times it might be completely dry.
[13:24] 52 tn The word “Eshcol” is drawn from the Hebrew expression concerning the “cluster of grapes.” The word is probably retained in the name Burj Haskeh, two miles north of Damascus.
[13:26] 53 tn The construction literally has “and they went and they entered,” which may be smoothed out as a verbal hendiadys, the one verb modifying the other.
[13:26] 54 sn Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh-barnea in Num 32:8.
[13:26] 55 tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).
[13:27] 56 tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.
[13:27] 57 tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”
[13:27] 58 sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).
[13:28] 59 tn The word (אֶפֶס, ’efes) forms a very strong adversative. The land was indeed rich and fruitful, but….”
[13:28] 60 tn Heb “the people who are living in the land.”
[13:29] 61 tn Heb “by the side [hand] of.”
[13:29] 62 sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times.
[13:30] 63 tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.
[13:30] 64 tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.
[13:30] 65 tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”
[13:31] 66 tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.
[13:32] 67 tn Or “an evil report,” i.e., one that was a defamation of the grace of God.
[13:32] 68 tn Heb “which we passed over in it”; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.
[13:32] 69 tn The verb is the feminine singular participle from אָכַל (’akhal); it modifies the land as a “devouring land,” a bold figure for the difficulty of living in the place.
[13:32] 70 sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.
[13:32] 71 tn Heb “in its midst.”
[13:33] 72 tc The Greek version uses gigantes (“giants”) to translate “the Nephilim,” but it does not retain the clause “the sons of Anak are from the Nephilim.”
[13:33] sn The Nephilim are the legendary giants of antiquity. They are first discussed in Gen 6:4. This forms part of the pessimism of the spies’ report.
