Miriam and Aaron Oppose Moses
Numbers 12:1-16
Num.12.1 - Details
Original Text
Morphology
- ותדבר: VERB,qal,impf,3,f,sg
- מרים: NOUN,f,sg,abs
- ואהרן: CONJ+NOUN,m,sg,abs
- במשה: PREP+NOUN,m,sg,abs
- על: PREP
- אדות: NOUN,f,pl,abs
- האשה: NOUN,f,sg,def
- הכשית: ADJ,f,sg,def
- אשר: PRON,rel
- לקח: VERB,qal,perf,3,m,sg
- כי: CONJ
- אשה: NOUN,f,sg,abs
- כשית: ADJ,f,sg,abs
- לקח: VERB,qal,perf,3,m,sg
Parallels
- Numbers 12:2 (verbal): Immediate continuation of the episode—Aaron and Miriam challenge Moses' exclusive prophetic authority (“Has the LORD spoken only through Moses?”), directly tied to the complaint about his wife.
- Numbers 12:10-15 (structural): Narrative consequence of the complaint: Miriam is struck with leprosy, Moses intercedes, and she is healed after seven days—completes the episode that begins in v.1.
- Exodus 2:21 (allusion): Reports that Moses married Zipporah the Midianite; provides background on Moses' foreign wife and raises the question whether the ’Cushite’ refers to Zipporah or a different wife.
- Ezra 9:1-2 (thematic): Leaders and the community rebuke intermarriage with foreign women as a religious/political problem—parallel concern about an Israelite leader’s marriage to an outsider.
- 1 Kings 11:1-8 (thematic): Solomon’s foreign wives lead him into idolatry; exemplifies the biblical theme that a leader’s marriages to foreign women can have serious religious consequences.
Alternative generated candidates
- And Miriam and Aaron spoke against Moses concerning the Cushite woman whom he had taken as wife; for he had taken a Cushite woman.
- Miriam and Aaron spoke against Moses because of the Cushite woman he had taken to wife, for he had taken a Cushite woman.
Num.12.2 - Details
Original Text
Morphology
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- הרק: PART
- אך: PART
- במשה: PREP+NOUN,m,sg,abs
- דבר: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- הלא: PART
- גם: ADV
- בנו: NOUN,m,sg,abs+3ms
- דבר: NOUN,m,sg,abs
- וישמע: VERB,qal,imperfect,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Numbers 11:29 (verbal): Moses expresses the opposite wish — 'Would that all the LORD's people were prophets' — addressing the idea of others speaking for God and highlighting tension over prophetic authority present in Num 12:2.
- Deuteronomy 18:15-22 (thematic): Sets criteria and promise concerning prophets (a prophet like Moses and how to test true prophecy), relevant to the challenge in Num 12:2 about whether God speaks exclusively through Moses.
- Exodus 4:14-16 (structural): God appoints Aaron to be Moses' spokesman because of Moses' speech difficulty; this passage explains the authorized pattern of mediated speech to which Aaron and Miriam's complaint in Num 12 responds.
- Jeremiah 23:25-32 (allusion): God confronts false or presumptuous prophets who claim to speak for him; thematically parallels the issue in Num 12 of who may claim God's words and God's judgment on improper claims.
Alternative generated candidates
- And they said, “Has the LORD indeed spoken only through Moses? Has he not spoken through us also?” And the LORD heard it.
- They said, "Has the LORD indeed spoken only through Moses? Has he not also spoken through us?" And the LORD heard.
Num.12.3 - Details
Original Text
Morphology
- והאיש: CONJ+NOUN,m,sg,def
- משה: NOUN,prop,m,sg,abs
- עניו: ADJ,m,sg
- מאד: ADV
- מכל: PREP
- האדם: NOUN,m,sg,def
- אשר: PRON,rel
- על: PREP
- פני: NOUN,m,sg,cons
- האדמה: NOUN,f,sg,def
Parallels
- Matt.11:29 (verbal): Jesus describes himself as 'gentle and lowly in heart' (meek/lowly)—a direct verbal and conceptual echo of Moses being 'very meek'.
- Matt.5:5 (thematic): 'Blessed are the meek, for they shall inherit the earth'—connects the virtue of meekness attributed to Moses with the Beatitude's promise concerning the meek and 'the earth'.
- Ps.131:1–2 (thematic): A psalm of humility: 'My heart is not proud... I have calmed and quieted my soul,' paralleling the portrait of Moses as exceptionally humble/meek.
- Ps.37:11 (thematic): 'But the meek shall inherit the land and delight themselves in abundant peace'—links the character trait 'meek' and its relation to the earth/land, echoing Numbers' language about those 'upon the face of the earth.'
- Mic.6:8 (thematic): God's requirement that one 'do justly, love mercy, and walk humbly with your God' resonates with the emphasis on Moses' humble/meek walk before the LORD and people.
Alternative generated candidates
- Now the man Moses was very humble, more than any man on the face of the earth.
- Now the man Moses was very humble, more than any person upon the face of the earth.
Num.12.4 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- פתאם: ADV
- אל: NEG
- משה: NOUN,prop,m,sg,abs
- ואל: CONJ+PREP
- אהרן: NOUN,m,sg,abs
- ואל: CONJ+PREP
- מרים: NOUN,prop,f,sg,abs
- צאו: VERB,qal,impv,2,pl
- שלשתכם: NOUN,m,pl,abs+2,m,pl
- אל: NEG
- אהל: NOUN,m,sg,construct
- מועד: NOUN,m,sg,abs
- ויצאו: VERB,qal,impf,3,m,pl
- שלשתם: NOUN,m,pl,abs+3,m,pl
Parallels
- Exodus 33:7-11 (structural): The tent of meeting functions as the locale where Moses meets and speaks with YHWH face-to-face, paralleling the summons to the tent in Num 12:4.
- Numbers 7:89 (verbal): Uses similar language about Moses entering the tent of meeting to speak with the LORD—close verbal and situational parallel to Num 12:4.
- Leviticus 1:1 (quotation): “The LORD called unto Moses” (from the tabernacle/meeting place) — another instance of God summoning Moses at the tent of meeting.
- 1 Samuel 3:4-10 (thematic): God’s unexpected calling of the young prophet Samuel at night parallels the sudden divine summons in Num 12:4.
- Jonah 1:1-2 (thematic): God’s direct imperative to the prophet (“Arise, go…”) echoes the divine command to come out to the tent of meeting in Num 12:4.
Alternative generated candidates
- And the LORD said suddenly to Moses, Aaron, and Miriam, “Come out, all three of you, to the tent of meeting.” And the three came out.
- And the LORD suddenly said to Moses and Aaron and Miriam, "Come out, all three of you, to the tent of meeting." So the three came out.
Num.12.5 - Details
Original Text
Morphology
- וירד: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- בעמוד: PREP+NOUN,m,sg,abs
- ענן: NOUN,m,sg,abs
- ויעמד: VERB,qal,wayyiqtol,3,m,sg
- פתח: NOUN,m,sg,abs
- האהל: NOUN,m,sg,def
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- אהרן: NOUN,m,sg,abs
- ומרים: CONJ+NOUN,prop,f,sg,abs
- ויצאו: VERB,qal,impf,3,m,pl
- שניהם: PRON,3,m,pl
Parallels
- Exodus 33:9-11 (verbal): Very close verbal and situational parallel: the pillar of cloud stands at the tent door and the LORD speaks with/appears to Moses (divine presence at the tent entrance).
- Exodus 40:34-35 (structural): The cloud/Glory of the LORD fills the tabernacle so that Moses cannot enter—another account of the divine cloud dwelling on/over the tent as a sign of God's presence.
- Numbers 7:89 (thematic): The narrator notes that when Moses entered the tent of meeting he heard God's voice from above the mercy seat—another instance of God's presence and speech within the tent context.
- 1 Kings 8:10-11 (thematic): At Solomon's dedication the cloud fills the temple and the glory of the LORD fills the house—paralleling the motif of a cloud signifying God's abiding presence in the sanctuary.
Alternative generated candidates
- And the LORD descended in the pillar of cloud and stood at the entrance of the tent and called Aaron and Miriam; and the two came forward.
- And the LORD descended in a pillar of cloud and stood at the entrance of the tent; and he called Aaron and Miriam, and they both came out.
Num.12.6 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- שמעו: VERB,qal,impv,2,m,pl
- נא: PART
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- אם: CONJ
- יהיה: VERB,qal,impf,3,m,sg
- נביאכם: NOUN,m,sg,abs,2,pl
- יהוה: NOUN,prop,m,sg,abs
- במראה: PREP+NOUN,m,sg,abs
- אליו: PREP+PRON,3,m,sg
- אתודע: VERB,qal,impf,1,_,sg
- בחלום: PREP+NOUN,m,sg,abs
- אדבר: VERB,qal,impf,1,_,sg
- בו: PREP+PRON,3,m,sg
Parallels
- Num.12:8 (structural): Immediate context/contrast: here God states that other prophets receive revelation in visions and dreams, whereas in v.8 He describes a different, direct mode of speaking with Moses.
- Exod.33:11 (verbal): Similar wording about Moses' unique access to God — 'the LORD spoke to Moses face to face' — contrasting the ordinary prophetic modes of vision and dream.
- Joel 2:28-29 (verbal): Uses the same pair of categories ('visions' and 'dreams') as modes of divine revelation, promising that God will give dreams and visions to his people.
- Amos 3:7 (thematic): Expresses the general principle that the LORD reveals his purposes to his prophets — complementary to Num 12:6’s description of how prophetic revelation occurs.
Alternative generated candidates
- And he said, “Hear now my words: If there is a prophet among you, I the LORD make myself known to him in a vision; I speak to him in a dream.
- And he said, "Hear now my words: If there be a prophet among you, I the LORD make myself known to him in a vision; in a dream I speak with him.
Num.12.7 - Details
Original Text
Morphology
- לא: PART_NEG
- כן: ADV
- עבדי: NOUN,m,pl,cons
- משה: NOUN,prop,m,sg,abs
- בכל: PREP+NOUN,m,sg,abs
- ביתי: NOUN,m,sg,abs+1cs
- נאמן: ADJ,m,sg,abs
- הוא: PRON,3,m,sg
Parallels
- Exodus 14:31 (verbal): Calls Moses “his servant” and links the people’s belief in Yahweh with belief in Moses—echoes the designation and trust implied in Numbers 12:7.
- Exodus 33:11 (thematic): Describes the unique, intimate relationship between God and Moses (‘face to face’), which Numbers 12:7 defends when God distinguishes Moses from other prophets.
- Deuteronomy 34:10 (thematic): Affirms Moses’ unparalleled status among prophets (“no prophet like Moses”), thematically supporting God’s defense of Moses’ special role and faithfulness.
- Hebrews 3:5 (quotation): Explicitly cites the idea that “Moses was faithful in all God’s house,” directly echoing the language and theological point of Numbers 12:7 in a New Testament context.
Alternative generated candidates
- Not so with my servant Moses; he is faithful in all my house.
- Not so with my servant Moses; in all my house he is faithful.
Num.12.8 - Details
Original Text
Morphology
- פה: ADV
- אל: NEG
- פה: ADV
- אדבר: VERB,qal,impf,1,-,sg
- בו: PREP+PRON,3,m,sg
- ומראה: CONJ+NOUN,m,sg,abs
- ולא: CONJ
- בחידת: PREP+NOUN,f,pl,abs
- ותמנת: CONJ+NOUN,f,sg,cs
- יהוה: NOUN,prop,m,sg,abs
- יביט: VERB,qal,impf,3,m,sg
- ומדוע: CONJ+ADV
- לא: PART_NEG
- יראתם: VERB,qal,impf,2,m,pl
- לדבר: INF,qal
- בעבדי: PREP+NOUN,m,sg,abs+PRON,1,sg
- במשה: PREP+NOUN,m,sg,abs
Parallels
- Exod.33:11 (verbal): Uses the same formula 'face to face' of divine-human communication about Moses — 'the LORD used to speak to Moses face to face, as a man speaks to his friend.'
- Exod.33:20-23 (thematic): Balances Num 12:8's claim that Moses 'beholds the form of the LORD' with God's statement that no one may see his face and live — showing the special, mediated way Moses encounters God.
- Deut.34:10 (quotation): Directly echoes Num 12:8's uniqueness of Moses: 'Since then no prophet has risen in Israel like Moses... whom the LORD knew face to face.'
- Gen.32:30 (verbal): Jacob's declaration 'I have seen God face to face' parallels the language and theme of direct encounter with the divine, highlighting the motif of seeing God.
- 1 Cor.13:12 (thematic): New Testament contrast between partial/indirect knowledge and a future 'face to face' revelation echoes Num 12:8's distinction between ordinary prophetic visions and Moses' more direct access to God.
Alternative generated candidates
- Mouth to mouth I speak with him, plainly, not in riddles; and he beholds the form of the LORD. Why then were you not afraid to speak against my servant Moses?”
- Mouth to mouth I speak to him, plainly, not in riddles; he beholds the form of the LORD. Why then were you not afraid to speak against my servant Moses?"
Num.12.9 - Details
Original Text
Morphology
- ויחר: VERB,qal,imf,3,m,sg
- אף: ADV
- יהוה: NOUN,prop,m,sg,abs
- בם: PREP+PRON,3,m,pl
- וילך: VERB,qal,wayyiqtol,3,m,sg
Parallels
- Exod.4.14 (verbal): Uses the same formula of divine anger kindling against an individual (״ויחר אף יהוה בו״), a close verbal parallel to Num 12:9's report of the LORD's wrath against Miriam and Aaron.
- Num.11.1 (verbal): Another occurrence in Numbers where the phrase ״ויחר אף יהוה״ describes God's anger against the people, showing the recurring motif of Yahweh's wrath in the wilderness narrative.
- 1 Sam.16.14 (structural): Describes the LORD's Spirit departing from Saul (the divine presence/beneficence withdrawn) after divine displeasure — parallels Num 12:9's idea of God departing in response to offense.
- Exod.32.10 (thematic): God's wrath against Israel and the threat to consume them after their sin; thematically similar insofar as divine anger leads toward judgment or withdrawal of favor in response to human offense.
Alternative generated candidates
- And the anger of the LORD was kindled against them, and he departed.
- And the anger of the LORD was kindled against them, and he departed.
Num.12.10 - Details
Original Text
Morphology
- והענן: CONJ+NOUN,m,sg,def
- סר: VERB,qal,perf,3,m,sg
- מעל: PREP
- האהל: NOUN,m,sg,def
- והנה: ADV
- מרים: NOUN,f,sg,abs,prop
- מצרעת: NOUN,f,sg,abs
- כשלג: PREP+NOUN,m,sg,abs
- ויפן: VERB,qal,wayyiqtol,3,m,sg
- אהרן: NOUN,m,sg,abs
- אל: NEG
- מרים: NOUN,f,sg,abs,prop
- והנה: ADV
- מצרעת: NOUN,f,sg,abs
Parallels
- Exod. 4:6-7 (verbal): Moses’ hand becomes 'leprous as snow' as a sign; shares the striking verbal image of whiteness ('as snow') and divine affliction manifested as skin disease.
- Deut. 24:8-9 (quotation): Later Mosaic instruction explicitly recalls Miriam’s punishment ('remember what the LORD did to Miriam'), directly citing this episode as a warning.
- Lev. 13:2-3 (thematic): Priestly laws for diagnosing tzara'at (often translated 'leprosy'); provides the ritual/medical framework for understanding Miriam’s condition and its communal consequences.
- 2 Chron. 26:19-21 (thematic): Uzziah is struck with leprosy after unlawfully entering the temple—a parallel case of leprosy as divine punishment for transgression and resulting social/ritual exclusion.
Alternative generated candidates
- And the cloud withdrew from above the tent, and behold, Miriam had become leprous, white as snow. Aaron turned to her, and behold, she had leprosy.
- When the cloud withdrew from over the tent, behold, Miriam was stricken with leprosy—white as snow. And Aaron turned toward Miriam, and behold, she was leprous.
Num.12.11 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אהרן: NOUN,m,sg,abs
- אל: NEG
- משה: NOUN,prop,m,sg,abs
- בי: PREP+PRON,1,sg
- אדני: NOUN,m,sg,abs,1,sg
- אל: NEG
- נא: PART
- תשת: VERB,qal,impf,2,m,sg
- עלינו: PREP+PRON,1,pl
- חטאת: NOUN,f,sg,abs
- אשר: PRON,rel
- נואלנו: VERB,qal,perf,1,pl
- ואשר: CONJ+PRON,rel
- חטאנו: VERB,qal,perf,1,pl
Parallels
- Exodus 32:31-32 (thematic): After the golden calf Moses intercedes for the people, pleading with God to forgive or to blot him out rather than punish Israel—parallel concern with not laying the people's sin upon them.
- Numbers 14:13-19 (thematic): Moses again pleads for the nation when they rebel at Kadesh, asking God to pardon their sin; similar language and function of intercession on behalf of sinners.
- Deuteronomy 9:18-20 (allusion): Moses recounts falling prostrate before the LORD to avert disaster for Israel and to make atonement for their sin—an autobiographical parallel to interceding so God not lay the people's sin on them.
- Psalm 106:23 (quotation): The psalm recalls that God would have destroyed Israel for the golden calf but did not because of Moses' intercession—poetic retelling/allusion to the same theme of pleading to avert divine punishment.
- Leviticus 16:21-22 (structural): The scapegoat ritual transfers the community's sins away so they are not accounted to the people; ritually parallels Aaron's plea that God not 'lay' the sin on them.
Alternative generated candidates
- And Aaron said to Moses, “O my lord, do not let this trespass fall upon us, against which we have trespassed and sinned.
- And Aaron said to Moses, "O my lord, do not lay this sin upon us, for which we have been foolish and for which we have sinned."
Num.12.12 - Details
Original Text
Morphology
- אל: NEG
- נא: PART
- תהי: VERB,qal,juss,3,f,sg
- כמת: PREP+NOUN,m,sg,abs
- אשר: PRON,rel
- בצאתו: PREP+NOUN,m,sg,abs+3,m
- מרחם: PREP+NOUN,m,sg,abs
- אמו: NOUN,f,sg,abs+PRON,3,m,sg
- ויאכל: VERB,qal,impf,3,m,sg
- חצי: NOUN,m,sg,abs
- בשרו: NOUN,m,sg,abs+PRON,3,m,sg
Parallels
- Job 3:16 (thematic): Uses the image of a child cut off at or before birth (a miscarriage/stillborn) who never sees the light—parallel theme of life ended at birth and the pitiable condition of the newborn in Num 12:12.
- Psalm 58:8 (verbal): Compares the wicked to a stillbirth/untimely birth that never sees the sun (often translated ‘like a stillborn child’), echoing the graphic simile of a newborn whose flesh is partly consumed in Num 12:12.
- Hosea 9:14 (thematic): Calls for a miscarrying womb and dry breasts as divine judgment—shares the motif of death at or before birth as a form of calamity or curse, resonant with the image in Num 12:12.
- Exodus 21:22–23 (structural): Legal provision concerning injury to a pregnant woman causing her child to be born prematurely or die; reflects ancient concern with death before/during birth and provides a social-legal parallel to the biological imagery in Num 12:12.
Alternative generated candidates
- Do not let her be as one who emerges from his mother’s womb, as one whose flesh is half consumed.”
- Do not let her be as one who comes forth from his mother's womb and his flesh is half consumed.
Num.12.13 - Details
Original Text
Morphology
- ויצעק: VERB,qal,wayyiqtol,3,m,sg
- משה: NOUN,prop,m,sg,abs
- אל: NEG
- יהוה: NOUN,prop,m,sg,abs
- לאמר: INF,qal,infc
- אל: NEG
- נא: PART
- רפא: VERB,qal,impv,2,m,sg
- נא: PART
- לה: PREP+PRON,3,f,sg
Parallels
- Exodus 32:31–32 (thematic): Moses intercedes for Israel after the golden calf; both passages show Moses pleading with Yahweh on behalf of others.
- Deuteronomy 9:18–19 (thematic): Moses prays and fasts, pleading with God to spare the people—another example of his mediator/intercessor role.
- 2 Kings 20:2–5 (thematic): Hezekiah cries to the LORD for healing and receives a divine response; parallels the plea for a person's restoration.
- Psalm 6:2 (verbal): A direct petition 'Heal me, O LORD' that mirrors the urgent, personal wording of Moses' request for Miriam.
- Exodus 15:26 (allusion): God's declaration 'I am the LORD who heals you' provides theological context for petitions for healing like Moses' plea.
Alternative generated candidates
- And Moses cried to the LORD, “O God, please heal her now.”
- And Moses cried to the LORD, "O LORD, please heal her!"
Num.12.14 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- משה: NOUN,prop,m,sg,abs
- ואביה: NOUN,m,sg,abs,3,f
- ירק: VERB,qal,perf,3,m,sg
- ירק: VERB,qal,perf,3,m,sg
- בפניה: PREP+NOUN,f,sg,abs,3,f
- הלא: PART
- תכלם: VERB,qal,imperfect,3,f,sg
- שבעת: NUM,card,construct
- ימים: NOUN,m,pl,abs
- תסגר: VERB,qal,imperfect,3,f,sg
- שבעת: NUM,card,construct
- ימים: NOUN,m,pl,abs
- מחוץ: PREP
- למחנה: PREP+NOUN,m,sg,abs
- ואחר: CONJ
- תאסף: VERB,niphal,imperfect,3,f,sg
Parallels
- Leviticus 13:4 (verbal): Uses the same prescription of a seven‑day period for determining or treating a skin disease — 'he shall be unclean seven days' — echoing the seven‑day isolation in Num 12:14.
- Leviticus 13:46 (verbal): Prescribes that a person with a contagious skin disease 'shall dwell alone; his habitation shall be without the camp,' paralleling Moses' command that Miriam be shut out of the camp.
- Leviticus 14:3 (thematic): Describes the priest's examination and the ritual/administrative procedures connected with skin disease and removal from the camp, corresponding to the communal and cultic handling of Miriam's affliction and exclusion.
- Numbers 5:2 (thematic): Commands that those with certain uncleannesses, including leprosy, be put out of the camp — a procedural parallel to the order that Miriam be shut out for seven days.
- Deuteronomy 24:9 (allusion): Explicitly recalls the incident with Miriam ('Remember what the LORD thy God did unto Miriam'), showing later legal recall and interpretive use of the event described in Num 12:14.
Alternative generated candidates
- And the LORD said to Moses, “If her father had but spat in her face, would she not be ashamed? Let her be shut outside the camp seven days; then she may be brought in again.”
- And the LORD said to Moses, "If her father had but spat in her face, would she not be put to shame seven days? Let her be shut out of the camp seven days; after that she may be brought in."
Num.12.15 - Details
Original Text
Morphology
- ותסגר: VERB,nip,perf,3,f,sg
- מרים: NOUN,prop,f,sg,abs
- מחוץ: PREP
- למחנה: PREP+NOUN,m,sg,abs
- שבעת: NUM,card,construct
- ימים: NOUN,m,pl,abs
- והעם: CONJ+NOUN,m,sg,def
- לא: PART_NEG
- נסע: VERB,qal,perf,3,m,sg
- עד: PREP
- האסף: NOUN,m,sg,def
- מרים: NOUN,prop,f,sg,abs
Parallels
- Leviticus 13:46 (verbal): Uses the same exclusion language for skin disease — 'shall dwell alone, his dwelling shall be outside the camp' — paralleling Miriam's being shut out of the camp.
- Numbers 5:2-3 (thematic): Prescribes that anyone unclean or having a discharge must be sent outside the camp; relates to the practice of temporary exclusion for ritual impurity reflected in Miriam's isolation.
- Deuteronomy 23:10-11 (thematic): Commands that one who is unclean go outside the camp until evening and be purified, echoing the idea of removal from the camp and suspension of communal activity until return.
- Hebrews 13:12-13 (allusion): New Testament reuses the 'outside the camp' motif to describe exclusion and bearing reproach (of Jesus), thematically resonant with Miriam's temporary expulsion.
Alternative generated candidates
- So Miriam was shut outside the camp seven days, and the people did not set out on their journeys until Miriam was brought in.
- So Miriam was shut out of the camp seven days; and the people did not set out until Miriam was brought back.
Num.12.16 - Details
Original Text
Morphology
- ואחר: CONJ
- נסעו: VERB,qal,perf,3,m,pl
- העם: NOUN,m,sg,def
- מחצרות: PREP+NOUN,f,pl,abs
- ויחנו: VERB,qal,wayyiqtol,3,m,pl
- במדבר: PREP+NOUN,m,sg,abs
- פארן: NOUN,m,sg,abs
Parallels
- Numbers 10:12 (verbal): Uses the same place-name and movement language—Israel 'took their journey' and the cloud rested in the wilderness of Paran, echoing Num 12:16's encampment in Paran.
- Numbers 12:15 (structural): Immediate narrative context: Miriam's period of exclusion ends and then 'the people journeyed from Hazeroth and encamped in the wilderness of Paran' (v.16 follows v.15).
- Genesis 21:21 (allusion): Records that Hagar and Ishmael lived in the wilderness of Paran—connects the same geographic region named in Num 12:16.
- Exodus 17:1 (structural): Exemplifies the recurring travel-and-encampment formula ('the congregation journeyed from the wilderness of Sin, and pitched in Rephidim'), a literary pattern also present in Num 12:16.
Alternative generated candidates
- And afterward the people journeyed from Hazeroth and encamped in the wilderness of Paran.
- And afterward the people set out from Hazeroth and encamped in the wilderness of Paran.
And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had taken, for he had taken a Cushite woman. And they said, "Has the LORD indeed spoken only through Moses? Has he not spoken through us also?" And the LORD heard. Now the man Moses was very humble, more than any man on the face of the earth. And the LORD suddenly said to Moses and to Aaron and to Miriam, "Come out, all three of you, to the tent of meeting." And the three came out. And the LORD descended in the pillar of cloud and stood at the entrance of the tent, and he called Aaron and Miriam; and they both came forward. And he said, "Hear now my words: If there is a prophet among you, I the LORD will make myself known to him in a vision; I will speak with him in a dream.
Not so with my servant Moses; he is faithful in all my house.
With him I speak mouth to mouth, plainly, and not in riddles; and he beholds the form of the LORD. Why then were you not afraid to speak against my servant Moses?" And the anger of the LORD was kindled against them, and he departed.
When the cloud withdrew from over the tent, behold, Miriam was leprous, white as snow. And Aaron turned toward her, and behold—she was leprous. And Aaron said to Moses, "O my lord, do not lay this sin on us, which we have foolishly committed, and of which we are guilty."
Let her not be as one who comes out of his mother's womb with half his flesh eaten away. And Moses cried to the LORD, "Please, O LORD, heal her." And the LORD said to Moses, "If her father had but spat in her face, would she not be ashamed seven days? Let her be shut outside the camp seven days; after that she may be brought in again." So Miriam was shut outside the camp seven days, and the people did not journey on until Miriam was brought in again.
After that the people set out from Hazeroth and encamped in the wilderness of Paran.