But the LORD answered Moses, "If her father had but spit in her face, would she not have been in disgrace for seven days? Let her be confined outside the camp for seven days; after that she may be brought back in." But the LORD answered MosesThis phrase highlights the direct communication between God and Moses, emphasizing Moses' unique role as a prophet and leader. In the Hebrew text, the name for God here is "Yahweh," which signifies the covenantal relationship between God and Israel. This direct response from God underscores His active involvement in the lives of His people and His authority in matters of justice and discipline. If her father had but spit in her face
In ancient Near Eastern culture, spitting in someone's face was a profound act of shame and dishonor. The Hebrew word for "spit" is "yaraq," which conveys a strong sense of contempt. This cultural context helps us understand the severity of Miriam's offense against Moses and the gravity of her punishment. It also reflects the societal norms of the time, where family honor and respect were paramount. would she not be in disgrace for seven days?
The concept of disgrace, or "kalimah" in Hebrew, indicates a temporary state of shame that required a period of purification. The number seven is significant in biblical terms, often symbolizing completeness or perfection. This period of disgrace serves as a time for reflection and repentance, allowing Miriam to acknowledge her wrongdoing and be restored to the community. Let her be confined outside the camp for seven days
Being "confined outside the camp" was a form of social and religious isolation. In the Israelite community, the camp represented the presence of God and the purity of the people. Miriam's confinement signifies her temporary separation from God's presence and the community due to her sin. This act of exclusion was not only punitive but also served as a means of purification and restoration. after that she may be brought back in
The phrase "brought back in" signifies restoration and reconciliation. The Hebrew word "asaph" implies gathering or bringing back into fellowship. This reflects God's mercy and the opportunity for redemption after a period of discipline. It underscores the biblical theme of forgiveness and the restoration of relationships, both with God and within the community. Persons / Places / Events 1. MosesThe leader of the Israelites, chosen by God to deliver His people from Egypt and guide them through the wilderness. 2. MiriamThe sister of Moses and Aaron, who, along with Aaron, spoke against Moses, questioning his unique relationship with God. 3. AaronThe brother of Moses and Miriam, who also participated in speaking against Moses. 4. The LORD (Yahweh)The God of Israel, who defends Moses and punishes Miriam for her rebellion. 5. The Camp of IsraelThe community of Israelites journeying through the wilderness, representing the people of God. Teaching Points The Seriousness of RebellionMiriam's punishment underscores the gravity of speaking against God's appointed leaders. It serves as a reminder to respect and support those whom God has placed in authority. The Role of IntercessionMoses' intercession for Miriam highlights the power and importance of praying for those who have wronged us, demonstrating love and forgiveness. God's Discipline as RestorationThe seven-day confinement was not only a punishment but also a period of restoration, showing that God's discipline aims to bring us back into right relationship with Him. Community and ConsequencesMiriam's isolation affected the entire community, illustrating how individual actions can have broader implications for the people of God. The Importance of HumilityThe incident calls believers to examine their own hearts for pride and to cultivate humility, recognizing that all authority is ultimately under God's sovereignty. Bible Study Questions 1. How does Miriam's punishment reflect the seriousness with which God views rebellion against His appointed leaders? 2. In what ways can Moses' intercession for Miriam serve as a model for how we should respond to those who have wronged us? 3. How does the concept of being "outside the camp" relate to the New Testament understanding of church discipline and restoration? 4. What lessons can we learn from Miriam's experience about the impact of our actions on the broader community of believers? 5. How can we apply the principle of humility in our daily lives, especially in our interactions with those in authority? Connections to Other Scriptures Leviticus 13:46This verse discusses the isolation of those with leprosy, which connects to Miriam's punishment of being confined outside the camp. Deuteronomy 24:9This verse reminds the Israelites to remember what the LORD did to Miriam, emphasizing the importance of obedience and respect for God's chosen leaders. Hebrews 12:5-11This passage discusses God's discipline, which is relevant to understanding the purpose of Miriam's punishment as corrective rather than merely punitive. People Aaron, Miriam, MosesPlaces Hazeroth, Wilderness of ParanTopics Afterward, Afterwards, Anyways, Ashamed, Bear, Camp, Confine, Disgrace, Face, Gathered, Hide, Mark, Outside, Received, Seven, Shame, Shamed, Shouldn't, Shut, Spat, Spit, Tent-circleDictionary of Bible Themes Numbers 12:1-15 5550 speech, negative
5737 sisters Numbers 12:10-15 5298 doctors
8614 prayer, answers Numbers 12:14-15 5460 prison 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 12:14 NIVNumbers 12:14 NLTNumbers 12:14 ESVNumbers 12:14 NASBNumbers 12:14 KJV
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