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Selected Verse: Numbers 12:1 - King James

Verse	Translation	Text
Nu 12:1	King James	And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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.

Notes on the Bible, by Albert Barnes, [1834]
Miriam, as a prophetess (compare Exo 15:20-21) no less than as the sister of Moses and Aaron, took the first rank among the women of Israel; and Aaron may be regarded as the ecclesiastical head of the whole nation. But instead of being grateful for these high dignities they challenged the special vocation of Moses and the exclusive authority which God had assigned to him. Miriam was the instigator, from the fact that her name stands conspicuously first Num 12:1, and that the punishment Num 12:10 fell on her alone. She probably considered herself as supplanted, and that too by a foreigner. Aaron was misled this time by the urgency of his sister, as once before Exo. 32 by that of the people. Num 12:1 The Ethiopian woman whom he had married - (Hebrew, "Cushite," compare Gen 2:13; Gen 10:6) It is likely that Zipporah Exo 2:21 was dead, and that Miriam in consequence expected to have greater influence than ever with Moses. Her disappointment at his second marriage would consequently be very great. The marriage of Moses with a woman descended from Ham was not prohibited, so long as she was not of the stock of Canaan (compare Exo 34:11-16); but it would at any time have been offensive to that intense nationality which characterized the Jews. The Christian fathers note in the successive marriage of Moses with a Midianite and an Ethiopian a foreshadowing of the future extension to the Gentiles of God's covenant and its promises (compare Psa 45:9 ff; Sol 1:4 ff); and in the complaining of Miriam and Aaron a type of the discontent of the Jews because of such extension: compare Luk 15:29-30. Num 12:2 Hath the Lord ... - i. e. Is it merely, after all, by Moses that the Lord hath spoken? Num 12:3 The man Moses was very meek - In this and in other passages in which Moses no less unequivocally records his own faults (compare Num 20:12 ff; Exo 4:24 ff; Deu 1:37), there is the simplicity of one who bare witness of himself, but not to himself (compare Mat 11:28-29). The words are inserted to explain how it was that Moses took no steps to vindicate himself, and why consequently the Lord so promptly intervened. Num 12:8 Mouth to mouth - i. e. without the intervention of any third person or thing: compare the marginal references. Even apparently - Moses received the word of God direct from Him and plainly, not through the medium of dream, vision, parable, dark saying, or such like; compare the marginal references. The similitude of the Lord shall he behold - But, "No man hath seen God at any time," says John (Joh 1:18 : compare Ti1 6:16, and especially Exo 33:20 ff). It was not therefore the Beatific Vision, the unveiled essence of the Deity, which Moses saw on the one hand. Nor was it, on the other hand, a mere emblematic representation (as in Eze 1:26 ff, Dan 7:9), or an Angel sent as a messenger. It was the Deity Himself manifesting Himself so as to be cognizable to mortal eye. The special footing on which Moses stood as regards God is here laid down in detail, because it at once demonstrates that the supremacy of Moses rested on the distinct appointment of God, and also that Miriam in contravening that supremacy had incurred the penalty proper to sins against the theocracy. Num 12:12 As one dead - leprosy was nothing short of a living death, a poisoning of the springs, a corrupting of all the humors, of life; a dissolution little by little of the whole body, so that one limb after another actually decayed and fell away. Compare the notes at Lev. 13. Num 12:13 Heal her now, O God, I beseech thee - Others render these words: "Oh not so; heal her now, I beseech Thee." Num 12:14 If her father ... - i. e. If her earthly parent had treated her with contumely (compare Deu 25:9) she would feel for a time humiliated, how much more when God has visited her thus?

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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 golden idol (Ex 32). Miriam found an occasion for the manifestation of her discontent in the Cushite wife whom Moses had taken. This wife cannot have been Zipporah the Midianite: for even though Miriam might possibly have called her a Cushite, whether because the Cushite tribes dwelt in Arabia, or in a contemptuous sense as a Moor or Hamite, the author would certainly not have confirmed this at all events inaccurate, if not contemptuous epithet, by adding, "for he had taken a Cushite wife;" to say nothing of the improbability of Miriam having made the marriage which her brother had contracted when he was a fugitive in a foreign land, long before he was called by God, the occasion of reproach so many years afterwards. It would be quite different if, a short time before, probably after the death of Zipporah, he had contracted a second marriage with a Cushite woman, who either sprang from the Cushites dwelling in Arabia, or from the foreigners who had come out of Egypt along with the Israelites. This marriage would not have been wrong in itself, as God had merely forbidden the Israelites to marry the daughters of Canaan (Exo 34:16), even if Moses had not contracted it "with the deliberate intention of setting forth through this marriage with a Hamite woman the fellowship between Israel and the heathen, so far as it could exist under the law; and thus practically exemplifying in his own person that equality between the foreigners and Israel which the law demanded in various ways" (Baumgarten), or of "prefiguring by this example the future union of Israel with the most remote of the heathen," as O. v. Gerlach and many of the fathers suppose. In the taunt of the brother and sister, however, we meet with that carnal exaggeration of the Israelitish nationality which forms so all-pervading a characteristic of this nation, and is the more reprehensible the more it rests upon the ground of nature rather than upon the spiritual calling of Israel (Kurtz). Num 12:2-3 Miriam and Aaron said, "Hath Jehovah then spoken only by Moses, and not also by us?" Are not we - the high priest Aaron, who brings the rights of the congregation before Jehovah in the Urim and Thummim (Exo 28:30), and the prophetess Miriam (Exo 15:20) - also organs and mediators of divine revelation? "They are proud of the prophetic gift, which ought rather to have fostered modesty in them. But such is the depravity of human nature, that they not only abuse the gifts of God towards the brother whom they despise, but by an ungodly and sacrilegious glorification extol the gifts themselves in such a manner as to hide the Author of the gifts" (Calvin). - "And Jehovah heard." This is stated for the purpose of preparing the way for the judicial interposition of God. When God hears what is wrong, He must proceed to stop it by punishment. Moses might also have heard what they said, but "the man Moses was very meek (πραΰ́ς, lxx, mitis, Vulg.; not 'plagued,' geplagt, as Luther renders it), more than all men upon the earth." No one approached Moses in meekness, because no one was raised so high by God as he was. The higher the position which a man occupies among his fellow-men, the harder is it for the natural man to bear attacks upon himself with meekness, especially if they are directed against his official rank and honour. This remark as to the character of Moses serves to bring out to view the position of the person attacked, and points out the reason why Moses not only abstained from all self-defence, but did not even cry to God for vengeance on account of the injury that had been done to him. Because he was the meekest of all men, he could calmly leave this attack upon himself to the all-wise and righteous Judge, who had both called and qualified him for his office. "For this is the idea of the eulogium of his meekness. It is as if Moses had said that he had swallowed the injury in silence, inasmuch as he had imposed a law of patience upon himself because of his meekness" (Calvin). The self-praise on the part of Moses, which many have discovered in this description of his character, and on account of which some even of the earlier expositors regarded this verse as a later gloss, whilst more recent critics have used it as an argument against the Mosaic authorship of the Pentateuch, is not an expression of vain self-display, or a glorification of his own gifts and excellences, which he prided himself upon possessing above all others. It is simply a statement, which was indispensable to a full and correct interpretation of all the circumstances, and which was made quite objectively, with reference to the character which Moses had not given to himself but had acquired through the grace of God, and which he never falsified from the very time of his calling until the day of his death, either at the rebellion of the people at Kibroth-hattaavah (ch. 11), or at the water of strife (at Kadesh (ch. 20). His despondency under the heavy burden of his office in the former case (ch. 11) speaks rather for than against the meekness of his character; and the sin at Kadesh (ch. 20) consisted simply in the fact, that he suffered himself to be brought to doubt either the omnipotence of God, or the possibility of divine help, in account of the unbelief of the people. (Note: There is not a word in Num 20:10 or Psa 106:32 to the effect, that "his dissatisfaction broke out into evident passion" (Kurtz). And it is quite a mistake to observe, that in the case before us there was nothing at all to provoke Moses to appeal to his meekness, since it was not his meekness that Miriam had disputed, but only his prophetic call. If such grounds as these are interpolated into the words of Moses, and it is to be held that an attack upon the prophetic calling does not involve such an attack upon the person as might have excited anger, it is certainly impossible to maintain the Mosaic authorship of this statement as to the character of Moses; for the vanity of wishing to procure the recognition of his meekness by praising it, cannot certainly be imputed to Moses the man of God.) No doubt it was only such a man as Moses who could speak of himself in such a way, - a man who had so entirely sacrificed his own personality to the office assigned him by the Lord, that he was ready at any moment to stake his life for the cause and glory of the Lord (cf. Num 11:15, and Exo 32:32), and of whom Calmet observes with as much truth as force, "As he praises himself here without pride, so he will blame himself elsewhere with humility,"-a man or God whose character is not to be measured by the standard of ordinary men (cf. Hengstenberg, Dissertations, vol. ii. pp. 141ff.).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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 golden idol (Ex 32). Miriam found an occasion for the manifestation of her discontent in the Cushite wife whom Moses had taken. This wife cannot have been Zipporah the Midianite: for even though Miriam might possibly have called her a Cushite, whether because the Cushite tribes dwelt in Arabia, or in a contemptuous sense as a Moor or Hamite, the author would certainly not have confirmed this at all events inaccurate, if not contemptuous epithet, by adding, "for he had taken a Cushite wife;" to say nothing of the improbability of Miriam having made the marriage which her brother had contracted when he was a fugitive in a foreign land, long before he was called by God, the occasion of reproach so many years afterwards. It would be quite different if, a short time before, probably after the death of Zipporah, he had contracted a second marriage with a Cushite woman, who either sprang from the Cushites dwelling in Arabia, or from the foreigners who had come out of Egypt along with the Israelites. This marriage would not have been wrong in itself, as God had merely forbidden the Israelites to marry the daughters of Canaan (Exo 34:16), even if Moses had not contracted it "with the deliberate intention of setting forth through this marriage with a Hamite woman the fellowship between Israel and the heathen, so far as it could exist under the law; and thus practically exemplifying in his own person that equality between the foreigners and Israel which the law demanded in various ways" (Baumgarten), or of "prefiguring by this example the future union of Israel with the most remote of the heathen," as O. v. Gerlach and many of the fathers suppose. In the taunt of the brother and sister, however, we meet with that carnal exaggeration of the Israelitish nationality which forms so all-pervading a characteristic of this nation, and is the more reprehensible the more it rests upon the ground of nature rather than upon the spiritual calling of Israel (Kurtz).

Num 12:2-3

Miriam and Aaron said, "Hath Jehovah then spoken only by Moses, and not also by us?" Are not we - the high priest Aaron, who brings the rights of the congregation before Jehovah in the Urim and Thummim (Exo 28:30), and the prophetess Miriam (Exo 15:20) - also organs and mediators of divine revelation? "They are proud of the prophetic gift, which ought rather to have fostered modesty in them. But such is the depravity of human nature, that they not only abuse the gifts of God towards the brother whom they despise, but by an ungodly and sacrilegious glorification extol the gifts themselves in such a manner as to hide the Author of the gifts" (Calvin). - "And Jehovah heard." This is stated for the purpose of preparing the way for the judicial interposition of God. When God hears what is wrong, He must proceed to stop it by punishment. Moses might also have heard what they said, but "the man Moses was very meek (πραΰ́ς, lxx, mitis, Vulg.; not 'plagued,' geplagt, as Luther renders it), more than all men upon the earth." No one approached Moses in meekness, because no one was raised so high by God as he was. The higher the position which a man occupies among his fellow-men, the harder is it for the natural man to bear attacks upon himself with meekness, especially if they are directed against his official rank and honour. This remark as to the character of Moses serves to bring out to view the position of the person attacked, and points out the reason why Moses not only abstained from all self-defence, but did not even cry to God for vengeance on account of the injury that had been done to him. Because he was the meekest of all men, he could calmly leave this attack upon himself to the all-wise and righteous Judge, who had both called and qualified him for his office. "For this is the idea of the eulogium of his meekness. It is as if Moses had said that he had swallowed the injury in silence, inasmuch as he had imposed a law of patience upon himself because of his meekness" (Calvin).

The self-praise on the part of Moses, which many have discovered in this description of his character, and on account of which some even of the earlier expositors regarded this verse as a later gloss, whilst more recent critics have used it as an argument against the Mosaic authorship of the Pentateuch, is not an expression of vain self-display, or a glorification of his own gifts and excellences, which he prided himself upon possessing above all others. It is simply a statement, which was indispensable to a full and correct interpretation of all the circumstances, and which was made quite objectively, with reference to the character which Moses had not given to himself but had acquired through the grace of God, and which he never falsified from the very time of his calling until the day of his death, either at the rebellion of the people at Kibroth-hattaavah (ch. 11), or at the water of strife (at Kadesh (ch. 20). His despondency under the heavy burden of his office in the former case (ch. 11) speaks rather for than against the meekness of his character; and the sin at Kadesh (ch. 20) consisted simply in the fact, that he suffered himself to be brought to doubt either the omnipotence of God, or the possibility of divine help, in account of the unbelief of the people.

(Note: There is not a word in Num 20:10 or Psa 106:32 to the effect, that "his dissatisfaction broke out into evident passion" (Kurtz). And it is quite a mistake to observe, that in the case before us there was nothing at all to provoke Moses to appeal to his meekness, since it was not his meekness that Miriam had disputed, but only his prophetic call. If such grounds as these are interpolated into the words of Moses, and it is to be held that an attack upon the prophetic calling does not involve such an attack upon the person as might have excited anger, it is certainly impossible to maintain the Mosaic authorship of this statement as to the character of Moses; for the vanity of wishing to procure the recognition of his meekness by praising it, cannot certainly be imputed to Moses the man of God.)

No doubt it was only such a man as Moses who could speak of himself in such a way, - a man who had so entirely sacrificed his own personality to the office assigned him by the Lord, that he was ready at any moment to stake his life for the cause and glory of the Lord (cf. Num 11:15, and Exo 32:32), and of whom Calmet observes with as much truth as force, "As he praises himself here without pride, so he will blame himself elsewhere with humility,"-a man or God whose character is not to be measured by the standard of ordinary men (cf. Hengstenberg, Dissertations, vol. ii. pp. 141ff.).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Miriam - Miriam seems to be first named, because she was the first mover of the sedition; wherefore she is more eminently punished. The Ethiopian - Either, Zipporah, who is here called an Ethiopian, in the Hebrew a Cushite, because she was a Midianite: the word Cush being generally used in scripture, not for Ethiopia properly so called below Egypt, but for Arabia. If she be meant, probably they did not quarrel with him for marrying her, because that was done long since, but for being swayed by her and her relations, by whom they might think he was persuaded to chose seventy rulers, by which co - partnership in government they thought their authority and reputation diminished. And because they durst not accuse God, they charge Moses, his instrument, as the manner of men is. Or, some other woman, whom he married either whilst Zipporah lived, or rather because she was now dead, though that, as many other things, be not recorded. For, as the quarrel seems to be about his marrying a stranger, it is probable it was a fresh occasion about which they contended. And it was lawful for him as well as any other to marry an Ethiopian or Arabian woman, provided she were, a sincere proselyte.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Miriam and Aaron spake against Moses - It appears that jealousy of the power and influence of Moses was the real cause of their complaint though his having married an Ethiopian woman-האשה הכשית haishshah haccushith - That Woman, the Cushite, probably meaning Zipporah, who was an Arab born in the land of Midian - was the ostensible cause.

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¹³ And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening.
¹⁴ And when Moses' father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?
¹⁵ And Moses said unto his father in law, Because the people come unto me to enquire of God:
¹⁶ When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws.
¹⁷ And Moses' father in law said unto him, The thing that thou doest is not good.
¹⁸ Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone.
¹⁹ Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God:
²⁰ And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.
²¹ Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:
²² And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee.
²³ If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace.
²⁴ So Moses hearkened to the voice of his father in law, and did all that he had said.
²⁵ And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
²⁶ And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.

²¹ And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.

¹⁶ And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.

⁷ Are ye not as children of the Ethiopians unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir?

¹⁵ Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.

¹ And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.
² And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it.
³ (Now the man Moses was very meek, above all the men which were upon the face of the earth.)
⁴ And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out.
⁵ And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth.
⁶ And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream.
⁷ My servant Moses is not so, who is faithful in all mine house.
⁸ With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?
⁹ And the anger of the LORD was kindled against them; and he departed.

⁹ Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house.

¹⁴ And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again.

¹³ And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee.

¹² Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb.

⁹ I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.

²⁶ And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.

²⁰ And he said, Thou canst not see my face: for there shall no man see me, and live.

¹⁶ Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.

¹⁸ No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

⁸ With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?

²⁸ Come unto me, all ye that labour and are heavy laden, and I will give you rest.
²⁹ Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

³⁷ Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.

²⁴ And it came to pass by the way in the inn, that the LORD met him, and sought to kill him.

¹² And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.

³ (Now the man Moses was very meek, above all the men which were upon the face of the earth.)

² And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it.

²⁹ And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:
³⁰ But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

⁴ Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.

⁹ Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.

¹¹ Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
¹² Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:
¹³ But ye shall destroy their altars, break their images, and cut down their groves:
¹⁴ For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:
¹⁵ Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;
¹⁶ And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.

²¹ And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.

⁶ And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

¹³ And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

¹ And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.

¹⁰ And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous.

¹ And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.

²⁰ And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
²¹ And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

³² Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.

¹⁵ And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness.

³² They angered him also at the waters of strife, so that it went ill with Moses for their sakes:

¹⁰ And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock?

²⁰ And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.

³⁰ And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.

² And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it.
³ (Now the man Moses was very meek, above all the men which were upon the face of the earth.)

¹⁶ And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.

¹ And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.