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Numbers

About this book
Chapter 12

1 Then Miriam and Aaron spoke against Moses because of the Cushite woman he had married⁠ (for he had married an Ethiopian woman).⁠ 2 They said, “Has the Lord spoken only through Moses? Has he not also spoken through us?” And the Lord heard it. 3 (Now the man Moses was very humble, more so than any man on the face of the earth.) 4 The Lord spoke immediately to Moses, Aaron, and Miriam: “The three of you come to the tent of meeting.” So the three of them went. 5 And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward.⁠ 6 The Lord 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. 7 My servant Moses is not like this; he is faithful in all my house. 8 With him I will speak face to face, openly and not in riddles, and he will see the form of the Lord.⁠ Why then were you not afraid to speak against my servant Moses?” 9 The anger of the Lord burned against them, and he departed. 10 After the cloud had departed from above the tent, there was Miriam, leprous like snow. Then Aaron turned toward Miriam, and realized that she was leprous.⁠ 11 So Aaron said to Moses, “O my lord, please do not hold this sin against us, in which we have acted foolishly and have sinned! 12 Do not let her be like a baby born dead, whose flesh is half consumed when it comes out of its mother’s womb!”⁠ 13 Then Moses cried to the Lord, “Heal her now, O God.”⁠ 14 The Lord said to Moses, “If her father had only spit in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.” 15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. 16 After that the people moved from Hazeroth and camped in the wilderness of Paran.

Texts in conversation

Compare Numbers 12:8 and LXX Numbers 12:8

Hebrew Bible · Septuagint

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Summary

Numbers 12 says God spoke to Moses face to face and that Moses saw God's form, emphasizing a direct encounter. The Greek Septuagint changes "form" to "glory," avoiding the anthropomorphic idea that God's physical appearance could be seen.

Passages

Numbers 12:8

Hebrew Bible
6 The Lord 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. 7 My servant Moses is not like this; he is faithful in all my house. 8 With him I will speak face to face, openly and not in riddles, and he will see the form of the Lord. Why then were you not afraid to speak against my servant Moses?” 9 The anger of the Lord burned against them, and he departed. 10 After the cloud had departed from above the tent, there was Miriam, leprous like snow. Then Aaron turned toward Miriam, and realized that she was leprous.
750–400 BCE (scholarly estimate) Read in Numbers

LXX Numbers 12:8

Septuagint
6 And he said to them, Hear my words: If there should be of you a prophet to the Lord, I will be made known to him in a vision, and in sleep I will speak to him. 7 My servant Moses is not so; he is faithful in all my house. 8 I will speak to him mouth to mouth in appearance, and not in riddles; and he has seen the glory of the Lord; and why were you not afraid to speak against my servant Moses? 9 And the great anger of the Lord was upon them, and he departed. 10 And the cloud departed from the tabernacle; and, look, Miriam was leprous, white as snow; and Aaron looked upon Miriam, and, look, she was leprous.
300–201 BCE (scholarly estimate) Read in LXX Numbers

References

"... The translators generally felt free to literally render verses or words, in which God is portrayed anthropomorphically, but in the present instance, as in some others, anthropomorphic expressions were avoided. Rejecting the idea that God’s תמנה (‘humility’) can be seen, the translator introduced the idea of δόξα ('glory') ..."
Emanuel Tov, The Text-Critical Use of the Septuagint in Biblical Research, 3rd ed. (Winona Lake, IN: Eisenbrauns, 2015), 53.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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