Please do not let her be like a stillborn infant whose flesh is half consumed when he comes out of his mother's womb." Please do not let her be like a stillborn infantThis plea is uttered by Aaron, Moses' brother, in a moment of desperation and repentance. The Hebrew root for "stillborn" is "nephel," which conveys the tragic image of a life that never fully came to fruition. In the ancient Near Eastern context, a stillborn child was a profound symbol of unfulfilled potential and deep sorrow. Aaron's use of this imagery underscores the severity of Miriam's condition after being struck with leprosy as a result of her rebellion against Moses. It reflects a heartfelt appeal for restoration and healing, recognizing the gravity of their sin and the need for divine mercy. whose flesh is half consumed
The phrase "half consumed" paints a vivid picture of the physical and spiritual decay that sin can bring. The Hebrew word "batsar" suggests something that is cut off or diminished. In the context of leprosy, it describes the disfigurement and isolation that accompany the disease. Historically, leprosy was not only a physical ailment but also a social and spiritual one, rendering the afflicted person ceremonially unclean and separated from the community. Aaron's description of Miriam's condition serves as a metaphor for the destructive power of sin, which can consume and isolate us from God and others. when he comes from his mother’s womb!
This phrase emphasizes the vulnerability and helplessness of a newborn, drawing a parallel to Miriam's state. The Hebrew word "beten" for "womb" signifies the place of origin and life. By invoking the image of a newborn, Aaron appeals to God's compassion and the sanctity of life. In the biblical narrative, the womb is often associated with God's creative power and the beginning of life. Aaron's plea is a reminder of the need for divine intervention to restore life and wholeness, just as God forms and knows each person from the womb. This appeal to God's mercy highlights the hope for redemption and the restoration of relationships, both with God and within the community. Persons / Places / Events 1. MosesThe central figure in the Book of Numbers, Moses is the leader of the Israelites and the one through whom God communicates His will. In this chapter, he is the subject of criticism from his siblings, Miriam and Aaron. 2. MiriamMoses' sister, who, along with Aaron, speaks against Moses because of his Cushite wife. As a result of her actions, she is struck with leprosy. 3. AaronMoses' brother and the high priest, who also criticizes Moses. Unlike Miriam, Aaron is not struck with leprosy but pleads with Moses for Miriam's healing. 4. GodThe ultimate authority who responds to the criticism against Moses by defending him and punishing Miriam with leprosy. 5. The Wilderness of ParanThe setting for this event, where the Israelites are encamped during their journey from Egypt to the Promised Land. Teaching Points The Consequences of SinMiriam's leprosy serves as a stark reminder of the consequences of sin, particularly the sin of speaking against God's chosen leaders. It underscores the importance of respecting God's appointed authorities. Intercession and MercyAaron's plea to Moses and Moses' subsequent intercession for Miriam highlight the power and importance of intercessory prayer. It shows that even when we fall short, there is room for repentance and seeking God's mercy. God's Sovereignty and JusticeGod's response to Miriam and Aaron's criticism of Moses demonstrates His sovereignty and justice. He defends His chosen servant and administers discipline, reminding us that God sees and judges all actions. The Importance of HumilityThis passage teaches the value of humility and warns against pride and jealousy. Miriam and Aaron's criticism stemmed from a lack of humility, which led to their downfall. Bible Study Questions 1. What does Miriam's punishment teach us about the seriousness of speaking against God's appointed leaders, and how can we apply this lesson in our church communities today? 2. How does Aaron's response to Miriam's punishment demonstrate the importance of intercessory prayer, and how can we incorporate this practice into our daily lives? 3. In what ways does this passage illustrate God's justice and mercy, and how can we balance these attributes in our understanding of God's character? 4. How can the account of Miriam and Aaron serve as a warning against pride and jealousy in our personal and spiritual lives? 5. Reflect on a time when you experienced the consequences of sin. How did you seek God's forgiveness and what steps did you take to restore your relationship with Him? Connections to Other Scriptures Leviticus 13Provides the laws concerning leprosy, which is relevant to understanding the severity of Miriam's condition and the implications of being declared unclean. Exodus 4:6-7Describes another instance where God uses leprosy as a sign, this time with Moses, highlighting the seriousness of divine intervention. Deuteronomy 24:9Reminds the Israelites to remember what God did to Miriam, serving as a warning against rebellion and disobedience. People Aaron, Miriam, MosesPlaces Hazeroth, Wilderness of ParanTopics Birth, Body, Consumed, Dead, Eaten, Flesh, Half, Infant, Mother's, Oh, Stillborn, Wasted, WombDictionary of Bible Themes Numbers 12:1-15 5550 speech, negative
5737 sisters Numbers 12:10-12 6227 regret Numbers 12:10-15 5298 doctors
8614 prayer, answers Library Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and HebraicaNinth Sunday after Trinity Carnal Security and Its vices.
Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as …
Martin Luther—Epistle Sermons, Vol. III Twenty Third Sunday after Trinity Enemies of the Cross of Christ and the Christian's Citizenship in Heaven.
Text: Philippians 3, 17-21. 17 Brethren, be ye imitators [followers] together of me, and mark them that so walk even as ye have us for an ensample. 18 For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things. 20 For our citizenship [conversation] is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: 21 who …
Martin Luther—Epistle Sermons, Vol. III Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall …
John Henry Newman—Parochial and Plain Sermons, Vol. VII Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties …
J. W. McGarvey—The Four-Fold Gospel "But if Ye have Bitter Envying," &C.
James iii. 14.--"But if ye have bitter envying," &c. The cunning of Satan, and the deceitfulness of our own hearts, are such that when a grosser temptation will not prevail with conscience in some measure enlightened, then they transform themselves into angels of light, and deal more subtilely with us. And there is no greater subtilty of Satan, nor no stronger self deceit, than this, to palliate and cover vices with the shadow of virtue, and to present corruptions under the similitude of graces. …
Hugh Binning—The Works of the Rev. Hugh Binning Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Brief Outline of Ancient Jewish Theological Literature
The arrangements of the synagogue, as hitherto described, combined in a remarkable manner fixedness of order with liberty of the individual. Alike the seasons and the time of public services, their order, the prayers to be offered, and the portions of the law to be read were fixed. On the other hand, between the eighteen "benedictions" said on ordinary days, and the seven repeated on the Sabbaths, free prayer might be inserted; the selection from the prophets, with which the public reading concluded--the …
Alfred Edersheim—Sketches of Jewish Social Life Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where …
J. W. McGarvey—The Four-Fold Gospel Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 12:12 NIVNumbers 12:12 NLTNumbers 12:12 ESVNumbers 12:12 NASBNumbers 12:12 KJV
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