4. Mose 12
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All monuments of idolatry in the promised land to be destroyed, Deu 12:1-3; and God's service to be duly performed, Deu 12:4-7. The difference between the performance of that service in the wilderness and in the promised land, Deu 12:8-11. The people are to be happy in all their religious observances, Deu 12:12. The offerings must be brought to the place which God appoints, and no blood is to be eaten, Deu 12:13-16. The tithe of corn, wine, oil, etc., to be eaten in the place that God shall choose, Deu 12:17, Deu 12:18. The Levite must not be forsaken, Deu 12:19. All clean beasts may be eaten, but the blood must be poured out before the Lord, and be eaten on no pretense whatever, Deu 12:20-25. Of vows, burnt-offerings, etc., Deu 12:26, Deu 12:27. These precepts are to be carefully obeyed, Deu 12:28. Cautions against the abominations of the heathen, Deu 12:29-31. Nothing to be added to or diminished from the word of God, Deu 12:32.
Quelle öffnen ↗MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9) an Ethiopian woman--Hebrew, "a Cushite woman"--Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham (see on Exo 2:15) and being accounted generally a vile and contemptible race (see on Amo 9:7). The occasion of this seditious outbreak on the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers [Num 11:16]. Their irritating disparagement of his wife (who, in all probability, was Zipporah [Exo 2:21], and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (Exo 18:13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition.
Quelle öffnen ↗And Miriam and Aaron spoke against Moses,.... Miriam is first mentioned, because she was first in the transgression, and so was only punished; Aaron was drawn into the sin by her, and he acknowledged his fault, and was forgiven: it must be a great trial to Moses, not only to be spoken against by the people, as he often was, but by his near relations, and these gracious persons, and concerned with him in leading and guiding the people through the wilderness, Mic 6:4, because of the Ethiopian woman, whom he had married, for he had married an Ethiopian woman; not a queen of Ethiopia, as the Targum of Jonathan; nor Tharbis, a daughter of a king of Ethiopia, whom Josephus (h) says he married, when he was sent upon an expedition against the Ethiopians, while he was in Pharaoh's court; nor the widow of an Ethiopian king whom he married after his death, when he fled from Pharaoh into Ethiopia, and was made a king there, as say some Jewish writers (i): for there is no reason to believe he was married before he went to Midian; nor was this some Ethiopian woman he had married since, and but lately, Zipporah being dead or divorced, as some have fancied; but it was Zipporah herself, as Aben Ezra, Ben Melech, and so the Jerusalem Targum, which represents her not as truly an Ethiopian, but so called, because she was like to one; indeed she was really one; not a native of Ethiopia, the country of the Abyssines, but she was a Cushite, a native of Arabia Chusea, in which country Midian was, from whence she came; hence the tents, of Cushan, and the curtains of Midian, are spoken of together, Hab 3:7. Now it was not on account of Moses's marriage with her that they spoke against him, for that was an affair transacted in Midian some years ago, which at first sight may seem to be the case; n…
Quelle öffnen ↗All the rebellions of the people hitherto had arisen from dissatisfaction with the privations of the desert march, and had been directed against Jehovah rather than against Moses. And if, in the case of the last one, at Kibroth-hattaavah, even Moses was about to lose heart under the heavy burden of his office; the faithful covenant God had given the whole nation a practical proof, in the manner in which He provided him support in the seventy elders, that He had not only laid the burden of the whole nation upon His servant Moses, but had also communicated to him the power of His Spirit, which was requisite to enable him to carry this burden. Thus not only was his heart filled with new courage when about to despair, but his official position in relation to all the Israelites was greatly exalted. This elevation of Moses excited envy on the part of his brother and sister, whom God had also richly endowed and placed so high, that Miriam was distinguished as a prophetess above all the women of Israel, whilst Aaron had been raised by his investiture with the high-priesthood into the spiritual head of the whole nation. But the pride of the natural heart was not satisfied with this. They would dispute with their brother Moses the pre-eminence of his special calling and his exclusive position, which they might possibly regard themselves as entitled to contest with him not only as his brother and sister, but also as the nearest supporters of his vocation. Miriam was the instigator of the open rebellion, as we may see both from the fact that her name stands before that of Aaron, and also from the use of the feminine תּדבּר in Num 12:1. Aaron followed her, being no more able to resist the suggestions of his sister, than he had formerly been to resist the desire of the people for a g…
Quelle öffnen ↗Here is, I. The unbecoming passion of Aaron and Miriam: they spoke against Moses, Num 12:1. If Moses, that received so much honour from God, yet received so many slights and affronts from men, shall any of us think such trials either strange or hard, and be either provoked or discouraged by them? But who would have thought that disturbance should be created to Moses, 1. From those that were themselves serious and good; nay, that were eminent in religion, Miriam a prophetess, Aaron the high priest, both of them joint-commissioners with Moses for the deliverance of Israel? Mic 6:4, I sent before thee Moses, Aaron, and Miriam. 2. From those that were his nearest relations, his own brother and sister, who shone so much by rays borrowed from him? Thus the spouse complains (Sol 1:6), My mother's children were angry with me; and quarrels among relations are in a special manner grievous. A brother offended is harder to be won than a strong city. Yet this helps to confirm the call of Moses, and shows that his advancement was purely by the divine favour, and not by any compact or collusion with his kindred, who themselves grudged his advancement. Neither did many of our Saviour's kindred believe on him, Joh 7:5. It should seem that Miriam began the quarrel, and Aaron, not having been employed or consulted in the choice of the seventy elders, was for the present somewhat disgusted, and so was the sooner drawn in to take his sister's part. It would grieve one to see the hand of Aaron in so many trespasses, but it shows that the law made men priests who had infirmity. Satan prevailed first with Eve, and by her with Adam; see what need we have to take heed of being drawn into quarrels by our relations, for we know not how great a matter a little fire may kindle. Aaron ought to have r…
Quelle öffnen ↗12:1-16 Rebellion was not restricted to the “foreign rabble” or to the Israelites who were bored with manna (11:4). Moses’ own brother and sister, Aaron the high priest (Exod 29:30) and Miriam the prophet (Exod 15:20), rebelled against him. Israel was near the nadir of its rebellion against God (Num 13:25–14:12). 12:1-2 Miriam and Aaron might have perceived Moses’ marriage as a threat to their status and ambitions. Miriam is named first, which suggests that she instigated this family feud and could explain why God punished her and not Aaron (12:9-10). 12:1 Most interpreters understand the Cushite woman to be Moses’ wife Zipporah from Midian (Exod 2:16-22), understanding Cush as referring here to Cushan, a region and people near Midian (Hab 3:7). Other interpreters, taking Cushite in its usual sense as referring to Kusi (in northern Arabia), Ethiopia, or Sudan, think that she was a different wife. In either case, it is possible that Miriam and Aaron disapproved of his having married a non-Israelite or that they were jealous of her influence over Moses.
Quelle öffnen ↗Ursprache
Die hebräischen und griechischen Wörter hinter dieser Stelle, mit Strong-Nummern — von openscriptures (CC BY-SA).
מִרְיָם (Miryâm, H4813) — Mirjam, the name of two Israelitesses אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver אוֹדוֹת (ʼôwdôwth, H182) — turnings (i.e. occasions); (adverb) on account of כּוּשִׁית (Kûwshîyth, H3571) — a Cushite woman אִשָּׁה (ʼishshâh, H802) — a woman לָקַח (lâqach, H3947) — to take (in the widest variety of applications)
Quelle öffnen ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,…
Quelle öffnen ↗אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver מְאֹד (mᵉʼôd, H3966) — properly, vehemence, i.e. (with or without preposition) vehemently; by implication,… עָנָו (ʻânâv, H6035) — depressed (figuratively), in mind (gentle) or circumstances (needy, especially saintly) אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… אֲדָמָה (ʼădâmâh, H127) — soil (from its general redness)
Quelle öffnen ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אָמַר (ʼâmar, H559) — to say (used with great latitude) פִּתְאוֹם (pithʼôwm, H6597) — instantly מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses מִרְיָם (Miryâm, H4813) — Mirjam, the name of two Israelitesses יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… שָׁלוֹשׁ (shâlôwsh, H7969) — three; occasionally (ordinal) third, or (multiple) thrice אֹהֶל (ʼôhel, H168) — a tent (as clearly conspicuous from a distance) מוֹעֵד (môwʻêd, H4150) — properly, an appointment, i.e. a fixed time or season; specifically, a festival;…
Quelle öffnen ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God יָרַד (yârad, H3381) — to descend (literally, to go downwards; or conventionally to a lower region, as the… עַמּוּד (ʻammûwd, H5982) — a column (as standing); also a stand, i.e. platform עָנָן (ʻânân, H6051) — a cloud (as covering the sky), i.e. the nimbus or thunder-cloud עָמַד (ʻâmad, H5975) — to stand, in various relations (literal and figurative, intransitive and transitive) פֶּתַח (pethach, H6607) — an opening (literally), i.e. door (gate) or entrance way אֹהֶל (ʼôhel, H168) — a tent (as clearly conspicuous from a distance) קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses מִרְיָם (Miryâm, H4813) — Mirjam, the name of two Israelitesses שְׁנַיִם (shᵉnayim, H8147) — two; also (as ordinal) twofold יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and…
Quelle öffnen ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause נָבִיא (nâbîyʼ, H5030) — a prophet or (generally) inspired man יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… מַרְאָה (marʼâh, H4759) — a vision; also (causatively) a mirror דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… חֲלוֹם (chălôwm, H2472) — a dream
Quelle öffnen ↗עֶבֶד (ʻebed, H5650) — a servant מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver אָמַן (ʼâman, H539) — properly, to build up or support; to foster as a parent or nurse; figuratively to render… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.)
Quelle öffnen ↗דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… מַרְאֶה (marʼeh, H4758) — a view (the act of seeing); also an appearance (the thing seen), whether (real) a shape… חִידָה (chîydâh, H2420) — a puzzle, hence, a trick, conundrum, sententious maxim תְּמוּנָה (tᵉmûwnâh, H8544) — something portioned (i.e. fashioned) out, as ashape, i.e. (indefinitely) phantom, or… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God נָבַט (nâbaṭ, H5027) — to scan, i.e. look intently at; by implication, to regard with pleasure, favor or care יָרֵא (yârêʼ, H3372) — to fear; morally, to revere; caus. to frighten עֶבֶד (ʻebed, H5650) — a servant מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver
Quelle öffnen ↗אַף (ʼaph, H639) — properly, the nose or nostril; hence, the face, and occasionally a person; also (from the… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God חָרָה (chârâh, H2734) — to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy יָלַךְ (yâlak, H3212) — to walk (literally or figuratively); causatively, to carry (in various senses)
Quelle öffnen ↗עָנָן (ʻânân, H6051) — a cloud (as covering the sky), i.e. the nimbus or thunder-cloud סוּר (çûwr, H5493) — to turn off (literal or figurative) אֹהֶל (ʼôhel, H168) — a tent (as clearly conspicuous from a distance) מִרְיָם (Miryâm, H4813) — Mirjam, the name of two Israelitesses צָרַע (tsâraʻ, H6879) — to scourge, i.e. (intransitive and figurative) to be stricken with leprosy שֶׁלֶג (sheleg, H7950) — snow (probably from its whiteness) אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses פָּנָה (pânâh, H6437) — to turn; by implication, to face, i.e. appear, look, etc.
Quelle öffnen ↗אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses אָמַר (ʼâmar, H559) — to say (used with great latitude) מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver בִּי (bîy, H994) — oh that!; with leave, or if it please אָדוֹן (ʼâdôwn, H113) — sovereign, i.e. controller (human or divine) שִׁית (shîyth, H7896) — to place (in a very wide application) חַטָּאָה (chaṭṭâʼâh, H2403) — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or… יָאַל (yâʼal, H2973) — properly, to be slack, i.e. (figuratively) to be foolish חָטָא (châṭâʼ, H2398) — properly, to miss; hence (figuratively and generally) to sin; by inference, to forfeit,…
Quelle öffnen ↗נָא (nâʼ, H4994) — 'I pray', 'now', or 'then'; added mostly to verbs (in the Imperative or Future), or to… מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill בָּשָׂר (bâsâr, H1320) — flesh (from its freshness); by extension, body, person; also (by euphemistically) the… חֵצִי (chêtsîy, H2677) — the half or middle אָכַל (ʼâkal, H398) — to eat (literally or figuratively) יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… אֵם (ʼêm, H517) — a mother (as the bond of the family); in a wide sense (both literally and figuratively… רֶחֶם (rechem, H7358) — the womb
Quelle öffnen ↗מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver צָעַק (tsâʻaq, H6817) — to shriek; (by implication) to proclaim (an assembly) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אָמַר (ʼâmar, H559) — to say (used with great latitude) רָפָא (râphâʼ, H7495) — properly, to mend (by stitching), i.e. (figuratively) to cure אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity)
Quelle öffnen ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אָמַר (ʼâmar, H559) — to say (used with great latitude) מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application יָרָק (yârâq, H3417) — to spit פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… כָּלַם (kâlam, H3637) — properly, to wound; but only figuratively, to taunt or insult שֶׁבַע (shebaʻ, H7651) — seven (as the sacred full one); also (adverbially) seven times; by implication, a week;… יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… סָגַר (çâgar, H5462) — to shut up; figuratively, to surrender חוּץ (chûwts, H2351) — properly, separate by awall, i.e. outside, outdoors מַחֲנֶה (machăneh, H4264) — an encampment (of travellers or troops); hence, an army, whether literal (of soldiers) or… אַחַר (ʼachar, H310) — properly, the hind part; generally used as an adverb or conjunction, after (in various… אָסַף (ʼâçaph, H622) — to gather for any purpose; hence, to receive, take away, i.e. remove (destroy, leave…
Quelle öffnen ↗Querverweise
Andere Stellen, die die Gemeinschaft am häufigsten mit dieser verbindet. Zum Lesen antippen.
Und Mose willigte ein, bei dem Mann zu bleiben; der gab ihm seine Tochter Zippora.
Und Rebekka sprach zu Isaak: Es verdrießt mich zu leben mit den Töchtern Hets; wenn Jakob ein Weib nimmt von den Töchtern Hets, wie diese da, von den Töchtern des Landes, was soll mir das Leben!
Und mein Herr hat einen Eid von mir genommen und gesagt: Du sollst meinem Sohne kein Weib nehmen von den Töchtern der Kanaaniter, in deren Lande ich wohne;
Denn auch seine Brüder glaubten nicht an ihn.
daß ich dich schwören lasse bei dem HERRN, dem Gott des Himmels und der Erde, daß du meinem Sohne kein Weib nehmest von den Töchtern der Kanaaniter, unter welchen ich wohne,
Bin ich also euer Feind geworden, weil ich euch die Wahrheit sage?
und des Menschen Feinde werden seine eigenen Hausgenossen sein.
Eine Witwe, oder eine Verstoßene, oder eine Entehrte, oder eine Hure soll er nicht nehmen; sondern eine Jungfrau aus seinem Volk soll er zum Weibe nehmen,
und nehmest deinen Söhnen ihre Töchter zu Weibern und dieselben alsdann ihren Göttern nachbuhlen und machen, daß deine Söhne auch ihren Göttern nachbuhlen.
Und der Pharao nannte den Joseph Zaphenat-Paneach und gab ihm Asnath, die Tochter Potipheras, des Priesters zu On, zum Weibe.