Números 12
Leon Morris · Citado em PreceptAustin
Números 12
Morris - Presumably this woman was Zipporah (Ex 2:21; 4:25), the daughter of Jethro, since there is no other indication that Moses had more than one wife. However, she is also called a Midianite (Exodus 2:16). This leaves her identity somewhat uncertain. Ethiopia is Cush in Hebrew. The Cushites originally settled on the eastern shores of Arabia before moving across the Red Sea to Ethiopia, and were gradually replaced by the Midianites. Thus, the Cushites and Midianites probably experienced considerable intermingling and intermarriage in the process. Habakkuk 3:7 indicates that Cushan and Midian were sometimes considered equivalent. Mattoon - Moses had an excellent spirit. He walked with God and had God's power upon his life, yet, he is still being criticized. Excellence does not give you immunity from criticism, especially spiritual excellence. Christ was the epitome of perfection, but was still maligned and criticized by men. Criticism is going to come, even if you serve the Lord. It will come especially from carnal Christians and unsaved people. (cf 2 Ti 3:12, Jn 17:14, 1 Pe 4:12-13). Some of the most painful criticisms will come from those who are closest to us, family and friends. David Brian Bell analyzes Miriam -Keep in mind Moses was 80 at the exodus from Egypt; Aaron was 83; this would make Miriam in her 90’s, as she was old enough to watch over Moses when floating in the Nile. This is no squabble among youth. These siblings should know better. Miriam, has led a tremendous life, with tremendous authority – but apparently that is not enough anymore! She has been part of a leadership team that has led a people who faced no chance of survival in the desert, but instead has led them through peril to the land promised them by God. But she sees what her brother has and wants that too.. Question - Have you ever looked past all that you we’re blessed with? [We all have!] She had contracted an inward stain. But the bible is a strange book. It puts a blot upon all its portraits (except Christ) & it does so not by mistake but by design. Its blots are as much a bit of the art as are its beauties. But who exactly was Miriam? - See Ex.15:20,21 Miriam leads the woman in song and dance worshiping God for saving them all from certain death. First Prophetess; musician; leader; dancer; singer; poet. You could say Moses was Law; Aaron is Religion; & Miriam was Art. Single whole life, in an age where female celibacy wasn’t a consecrated thing. Micah 6:4 says "Indeed, I brought you up from the land of Egypt And ransomed you from the house of slavery, And I sent before you Moses, Aaron and Miriam." Miriam isn’t just another Hebrew, and she isn’t just the sister,...Miriam is one of the three leaders of Israel. Mattoon on Miriam as the leader of the criticism - Miriam is leading the complaining and criticism. • She is mentioned first. • The verb "spake" in verse 1 is "feminine." • She is the one that will be punished most severely as we will see. • Aaron, by nature, was not a leader. He was easily influenced by others. The golden calf incident reveals this truth. • The first reason for complaint is a feminine reason. Mattoon continues - This first complaint is a diversion. This happens many times with people. Discernment is needed to see the real problem at hand. The real problem for Miriam's complaint is not in the person of the wife. The real issue for complaint is in verse 2. It was the position or the rank that was sought. Miriam and Aaron wanted more prestige. They wanted equal status with Moses. This comes after God put His spirit on seventy men. These two folks were left out of this anointing of God. They felt threatened and were jealous. The green-eyed monster of jealousy reared its ugly head. They tried to destroy Moses in order to gain power and position. This tactic is practiced today, unfortunately, in our churches. Envy and jealousy has a devastating effect upon our lives and the lives of others. For this reason, it is likened to a monster. The bitterness and greed for what others possess or have attained, work like acid on the soul. They eat away at the joy, compassion, and common sense of a person. Miriam and Aaron attack God's man. This is not a sign that they are walking with God. It is interesting to note that they did not want to lead God's people in Egypt under the threat of Pharaoh.
Números 12
Morris - white as snow. There may be an ironic note in this judgment, with Miriam's sudden "whiteness" contrasting with the dark-skinned woman she had criticized. More likely, however, her complaint was that Moses had married outside the nation of Israel, and she was trying to use this as an excuse to usurp Moses' place of leadership. Believer's Study Bible - Leprosy was here a judgment from God for sin. Miriam's sin was that of rebellion against the man to whom God had assigned authority, and thus against God's leadership. The placement of her name first in Nu 11:1 indicates she was probably the instigator of the attack. Nevertheless, however great the sin, God does hear and answer prayer (Nu 11:13, 14); He does respond to repentance with forgiveness (Nu 11:11, 12). Related Resources: Why is leprosy talked about so much in the Bible? | GotQuestions.org MIRIAM SMITTEN WITH LEPROSY Transfiguration through transgression. - W Harris “And the cloud departed from off the tabernacle: and, behold, Miriam became leprous, white as snow.”—Numb. 12:10. I.—This transfiguration was brought to pass on account of the jealousy of Miriam of Moses, and the jealousy of God FOR Moses. “Hath the Lord, indeed, spoken only by Moses?” (verse 2). “Were ye not afraid to speak against my servant Moses?” (verse 8). Thoughts that contain the venom of jealousy, when expressed, form the character and pass judgment upon it. “By thy words thou shalt be condemned” (Matt. 12:37). Miriam’s jealousy of her brother came out in her speech, and her speech brought miraculous judgment upon her. God was jealous of the honour of His servant, and His jealousy manifested itself in words of reproof. So a righteous and sinful jealousy led to this transforming judgment. God’s words justified Him, Miriam’s condemned her. II.—The transformation was in keeping with the expressed jealousy of God and of Miriam. The narrative leads us to think that Miriam’s feelings broke forth like sudden fire. While she was “musing, the fire burned,” and she spake bitter and angry words. And we are told that the Lord likewise spake suddenly (verse 4) in words of authority and reproof. And the punishment came suddenly. “The cloud departed, and behold Miriam became leprous.” So, we are told, shall the “coming of the Son of Man be” (Matt. 24:27). The indignation of the Lord was great, the bitter feeling of Miriam was intense, and the disease which was the consequence of both was of the most malignant kind. LESSONS I.—That inequalities of position in the Church of God have their origin in the will of God. Vessels belonging to the same owner vary in the amount of cargo they carry because they vary in their capacity. One is 1,000 tons burthen, another 500, and so on. But why do they differ in tonnage? This must be referred to the will of the owner who built each one. The forest trees are all free to grow, but the willow cannot attain to the dimensions of the oak, or the ash to the strength of the cedar of Lebanon. It has not been given to them to do so. So there are intellectual inequalities among God’s servants. “To one he gave five talents, to another two,” &c. (Matt. 25:15). Why not give to each one the same number? Why does not the shipbuilder build each vessel of the same size, or the Creator make each tree exactly like its fellow? Because they are destined for different service, and this destiny must be referred to the will of their owners. Neither Miriam nor Aaron could grow into a Moses. II.—That God is, from a blessed necessity, a respecter of persons in relation to character. Some of God’s children command more affection and respect than others, because they deserve more. We find ourselves under the necessity of esteeming some more highly than others, and God is, so to speak, under the same blessed necessity. He did esteem Moses more highly than He esteemed Aaron or Miriam, and the reason is found, not in his mental superiority, but because he “was very meek, above all the men which were upon the face of the earth” (verse 3). III.—That the abstract devil of jealousy within the church of God, hinders its progress more than a legion of personal devils without. “The people journeyed not,” &c. (verse 15). When leaders of an army become jealous of each other’s reputation, they let loose an enemy which will soon take the wheels off the artillery and hamstring the horses; and the same devil in the Church of God has often made the chariot wheels go heavily. IV.—The practice and precept of the New Testament were anticipated by some Old Testament saints. The river at its well-head may be narrow, but the water is the same in quality as it is when it flows into the ocean. The channel was not so broad, but the spirit was the same. “Heal her now, O God, I beseech Thee (verse 13), anticipates, “Lord lay not this sin to their charge” (Acts 7:60); “Father, forgive them” (Luke 23:34); “Pray for them which despitefully use you” (Matt. 5:44). SELECTED—I I.—Deformity is a fit cure for pride. Since Miriam would acknowledge no difference between herself and Moses, every Israelite shall now see his face glorious, hers leprous. Because the venom of her tongue would have eaten into the reputation of her brother, therefore a poisonous infection eats into her flesh. That Midianite, whom she scorned, was now beautiful compared with her. II.—Never any opposed the servants of God, but one time or other they have been constrained to confess a superiority. Aaron, that so lately made his brother, a fellow in his sad deprecation and prayer to Moses, now makes him his god. “Lay not this sin upon us,” &c. (verse 11), as if Moses had sent the plague, and could remove it. III.—When God desires or defers to grant our requests, it is for our good, and for the good of others. Moses’ prayer for Miriam was not at once answered. If the judgment had been at once inflicted and removed, there had been no example of terror to others. There is no policy in the sudden removal of a just punishment; unless the rain so fall that it lie and soak into the earth, it profits nothing.—Adapied from Bishop Hall. SELECTED II Consider the punishment of Miriam as expressing God’s displeasure against those— I.—Who oppose the civil magistrate. Rulers may so conduct themselves as totally to destroy the compact between them and their subjects, but religious people should, as far as possible, conform to the injunction, “Thou shalt not speak evil of the ruler of thy people” (Acts 23:5). II.—Who disregard the ministers of the Gospel. What Moses had done was by the direction and authority of God, and it was at the peril of the greatest people of the land to oppose him. Ministers are ambassadors in Christ’s stead (2 Cor. 5:20). III.—Who neglect the Lord Jesus Christ. Christ is that prophet of whom Moses was a shadow. In reference to Him, therefore, the lesson has tenfold weight. Note.—The murmurs of Miriam and Aaron were not public; “but the Lord heard them.”—Charles Simeon. Numbers 12:11 Then Aaron said to Moses, "Oh, my lord, I beg you, do not account this sin to us, in which we have acted foolishly and in which we have sinned. BGT Numbers 12:11 καὶ εἶπεν Ααρων πρὸς Μωυσῆν δέομαι κύριε μὴ συνεπιθῇ ἡμῖν ἁμαρτίαν διότι ἠγνοήσαμεν καθότι ἡμάρτομεν NET Numbers 12:11 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! NLT Numbers 12:11 he cried out to Moses, "Oh, my master! Please don't punish us for this sin we have so foolishly committed. ESV Numbers 12:11 And Aaron said to Moses, "Oh, my lord, do not punish us because we have done foolishly and have sinned. NIV Numbers 12:11 and he said to Moses, "Please, my lord, do not hold against us the sin we have so foolishly committed. KJV Numbers 12:11 And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned. YLT Numbers 12:11 And Aaron saith unto Moses, 'O, my lord, I pray thee, lay not upon us sin in which we have been foolish, and in which we have sinned; LXE Numbers 12:11 And Aaron said to Moses, I beseech thee, my lord, do not lay sin upon us, for we were ignorant wherein we sinned. ASV Numbers 12:11 And Aaron said unto Moses, Oh, my lord, lay not, I pray thee, sin upon us, for that we have done foolishly, and for that we have sinned. CSB Numbers 12:11 and said to Moses, "My lord, please don't hold against us this sin we have so foolishly committed. NKJ Numbers 12:11 So Aaron said to Moses, "Oh, my lord! Please do not lay this sin on us, in which we have done foolishly and in which we have sinned. NRS Numbers 12:11 Then Aaron said to Moses, "Oh, my lord, do not punish us for a sin that we have so foolishly committed. I beg: Ex 12:32 1Sa 2:30 12:19 15:24,25 1Ki 13:6 Jer 42:2 Ac 8:24 Rev 3:9 lay not: 2Sa 19:19 24:10 2Ch 16:9 Ps 38:1-5 Pr 30:32 Numbers 12 Resources - Multiple Sermons and Commentaries CONFESSION AND CONTRITION We could also entitle this passage "The irony of a high priest in dire need of priestly intercession!" Then Aaron said to Moses, "Oh, my lord - Joshua had just addressed Moses with the same words "Moses my lord." (Nu 11:28). What a picture is Aaron's greeting of respect here contrasted with the disrespect he (and Miriam) had shown to Moses at the outset of their sin (Nu 12:1-2). God's judgment of leprosy opened Aaron's eyes to their sinful attitudes and accusations. THOUGHT - Judgment has a way of opening our eyes to the hand of God. Unfortunately and sadly some are furthered hardened by what is clearly judgment as in the time of the Great Tribulation, John recording that "huge hailstones, about one hundred pounds each, came down from heaven upon men; and men blasphemed God (THEY DID NOT HAVE TO GUESS WHERE THE JUDGMENT HAD COME FROM AND YET INSTEAD OF REPENTING, THEY RAILED AT THE LORD WHO SENT THE JUDGMENT!) because of the plague of the hail, because its plague was extremely severe." (Rev 16:23+). Have you committed sin and recognize some of the consequences to be divinely allowed (or sent) in judgment? If so, the real question is how did you respond? Soften or harden? The same Gospel that melts some people to confession and repentance, hardens others to persevere in their sins! Or as it has been said the same sun that melts wax, hardens clay. Is your heart "wax" or "clay?" Lord (0113)('adon) is a masculine noun meaning lord or master. The most frequent usage is of a human lord, but it is also used of divinity. Generally, it carries the nuances of authority rather than ownership. When used of humans, it refers to authority over slaves (Ge. 24:9; Jdg. 19:11); people (1 Ki. 22:17); a wife (Gen. 18:12; Amos 4:1); or a household (Gen. 45:8; Ps. 105:21). When used of divinity, it frequently occurs with yehōwāh <H3068>, signifying His sovereignty (Ex. 34:23; Josh. 3:13; Isa. 1:24). (Complete Word Study Dictionary – Old Testament) Gilbrant - The basic meaning of ʾādhôn is "lord," "king," "master," "superintendent" or "owner." Examples of ʾādhôn in reference to men are Gen. 45:8, 9; Ps. 105:21 ("head" of, or "superintendent" of, a household); 1 Ki. 16:24; Gen. 40:7; Exo. 21:4, 6, 8, 32 ("proprietor," "master"); Neh. 3:5 ("governor"); Gen. 42:10, 30, 33 ("prince"); 1 Ki. 1:27 ("king"). The sense of a governing authority is the root meaning. ʾādhôn is used in reference to an earthly lord in excess of 300 times. It is also used of a divine lord approximately 30 times. The idea of an authority or lordship conveyed in ʾādhôn is seen in the role of husbands. Genesis 18:12 uses ʾādhôn in reference to Sarah's husband Abraham. In addition, it is used to indicate authority over lands (Gen. 42:30), houses (45:8), political subdivisions such as districts (1 Ki. 16:24), etc. (Complete Biblical Library Hebrew-English Dictionary) Vines - Basically, ʾādôn means "lord" or "master." It is distinguished from the Hebrew word baʿal, which signifies "possessor" or "owner." ʾĀdôn basically describes the one who occupies the position of a "master" or "lord" over a slave or servant: (Ge. 24:9). It is used of kings and their most powerful aides. Joseph to his brothers: (Ge 45:8; cf. Ge 42:30). Only once is this word used in the sense of "owner" or "possessor" (1 Ki 16:24). Ādôn is often used as a term of polite address. In some cases, the one so named really occupies a position of authority (ED: AS MOSES IN THIS PASSAGE IN NUMBERS 12!). In Ge. 18:12 (the first occurrence) Sarah called Abraham her "lord." On the other hand, this may be a purely honorary title by which the speaker intends to indicate his submission to the one so addressed. Jacob instructed his slaves to speak to "my lord Esau" (Gen. 32:18); i.e., Jacob called his brother Esau "lord." In places where the speaker is addressing someone calling him "lord," the word virtually means "you." When applied to God, ʾādôn is used in several senses. It signifies His position as the one who has authority (like a master) over His people to reward the obedient and punish the disobedient: (Hos. 12:14). In such contexts God is conceived as a Being who is sovereign ruler and almighty master. The word is often a title of respect, a term of direct address usually assuming a specific concrete lord-vassal or master-servant relationship (Psa. 8:1). In some cases the word appears to be a title suggesting God's relationship to and position over Israel:(Ex 23:17). In such contexts ʾādôn is a formal divine name and should probably be transliterated if the proper emphasis is to be retained. In the form ʾadōnāy the word means "Lord" par excellence or "Lord over all," even as it sometimes does in the form ʾādôn (cf. Dt. 10:17, where God is called the "God of gods, and "Lord of lords"; Josh. 3:11, where He is called the "Lord of all the earth"). (Vine's Expository Dictionary of Old Testament and New Testament Words.) Adon 263 verse - Gen. 18:3; Gen. 18:12; Gen. 23:6; Gen. 23:11; Gen. 23:15; Gen. 24:9; Gen. 24:10; Gen. 24:12; Gen. 24:14; Gen. 24:18; Gen. 24:27; Gen. 24:35; Gen. 24:36; Gen. 24:37; Gen. 24:39; Gen. 24:42; Gen. 24:44; Gen. 24:48; Gen. 24:49; Gen. 24:51; Gen. 24:54; Gen. 24:56; Gen. 24:65; Gen. 31:35; Gen. 32:4; Gen. 32:5; Gen. 32:18; Gen. 33:8; Gen. 33:13; Gen. 33:14; Gen. 33:15; Gen. 39:2; Gen. 39:3; Gen. 39:7; Gen. 39:8; Gen. 39:16; Gen. 39:19; Gen. 39:20; Gen. 40:1; Gen. 40:7; Gen. 42:10; Gen. 42:30; Gen. 42:33; Gen. 43:20; Gen. 44:5; Gen. 44:7; Gen. 44:8; Gen. 44:9; Gen. 44:16; Gen. 44:18; Gen. 44:19; Gen. 44:20; Gen. 44:22; Gen. 44:24; Gen. 44:33; Gen. 45:8; Gen. 45:9; Gen. 47:18; Gen. 47:25; Exod. 21:4; Exod. 21:5; Exod. 21:6; Exod. 21:8; Exod. 21:32; Exod. 32:22; Exod. 34:23; Num. 11:28; Num. 12:11; Num. 32:25; Num. 32:27; Num. 36:2; Deut. 10:17; Deut. 23:15; Jdg. 3:25; Jdg. 4:18; Jdg. 6:13; Jdg. 19:11; Jdg. 19:12; Jdg. 19:26; Jdg. 19:27; Ruth 2:13; 1 Sam. 1:15; 1 Sam. 1:26; 1 Sam. 16:16; 1 Sam. 20:38; 1 Sam. 22:12; 1 Sam. 24:6; 1 Sam. 24:8; 1 Sam. 24:10; 1 Sam. 25:10; 1 Sam. 25:14; 1 Sam. 25:17; 1 Sam. 25:24; 1 Sam. 25:25; 1 Sam. 25:26; 1 Sam. 25:27; 1 Sam. 25:28; 1 Sam. 25:29; 1 Sam. 25:31; 1 Sam. 25:41; 1 Sam. 26:15; 1 Sam. 26:16; 1 Sam. 26:17; 1 Sam. 26:18; 1 Sam. 26:19; 1 Sam. 29:4; 1 Sam. 29:8; 1 Sam. 29:10; 1 Sam. 30:13; 1 Sam. 30:15; 2 Sam. 1:10; 2 Sam. 2:5; 2 Sam. 2:7; 2 Sam. 3:21; 2 Sam. 4:8; 2 Sam. 9:9; 2 Sam. 9:10; 2 Sam. 9:11; 2 Sam. 10:3; 2 Sam. 11:9; 2 Sam. 11:11; 2 Sam. 11:13; 2 Sam. 12:8; 2 Sam. 13:32; 2 Sam. 13:33; 2 Sam. 14:9; 2 Sam. 14:12; 2 Sam. 14:15; 2 Sam. 14:17; 2 Sam. 14:18; 2 Sam. 14:19; 2 Sam. 14:20; 2 Sam. 14:22; 2 Sam. 15:15; 2 Sam. 15:21; 2 Sam. 16:3; 2 Sam. 16:4; 2 Sam. 16:9; 2 Sam. 18:28; 2 Sam. 18:31; 2 Sam. 18:32; 2 Sam. 19:19; 2 Sam. 19:20; 2 Sam. 19:26; 2 Sam. 19:27; 2 Sam. 19:28; 2 Sam. 19:30; 2 Sam. 19:35; 2 Sam. 19:37; 2 Sam. 20:6; 2 Sam. 24:3; 2 Sam. 24:21; 2 Sam. 24:22; 1 Ki. 1:2; 1 Ki. 1:11; 1 Ki. 1:13; 1 Ki. 1:17; 1 Ki. 1:18; 1 Ki. 1:20; 1 Ki. 1:21; 1 Ki. 1:24; 1 Ki. 1:27; 1 Ki. 1:31; 1 Ki. 1:33; 1 Ki. 1:36; 1 Ki. 1:37; 1 Ki. 1:43; 1 Ki. 1:47; 1 Ki. 2:38; 1 Ki. 3:17; 1 Ki. 3:26; 1 Ki. 11:23; 1 Ki. 12:27; 1 Ki. 16:24; 1 Ki. 18:7; 1 Ki. 18:8; 1 Ki. 18:10; 1 Ki. 18:11; 1 Ki. 18:13; 1 Ki. 18:14; 1 Ki. 20:4; 1 Ki. 20:9; 1 Ki. 22:17; 2 Ki. 2:3; 2 Ki. 2:5; 2 Ki. 2:16; 2 Ki. 2:19; 2 Ki. 4:16; 2 Ki. 4:28; 2 Ki. 5:1; 2 Ki. 5:3; 2 Ki. 5:4; 2 Ki. 5:18; 2 Ki. 5:20; 2 Ki. 5:22; 2 Ki. 5:25; 2 Ki. 6:5; 2 Ki. 6:12; 2 Ki. 6:15; 2 Ki. 6:22; 2 Ki. 6:23; 2 Ki. 6:26; 2 Ki. 6:32; 2 Ki. 8:5; 2 Ki. 8:12; 2 Ki. 8:14; 2 Ki. 9:7; 2 Ki. 9:11; 2 Ki. 9:31; 2 Ki. 10:2; 2 Ki. 10:3; 2 Ki. 10:6; 2 Ki. 10:9; 2 Ki. 18:23; 2 Ki. 18:24; 2 Ki. 18:27; 2 Ki. 19:4; 2 Ki. 19:6; 1 Chr. 12:19; 1 Chr. 21:3; 1 Chr. 21:23; 2 Chr. 2:14; 2 Chr. 2:15; 2 Chr. 13:6; 2 Chr. 18:16; Neh. 3:5; Job 3:19; Ps. 12:4; Ps. 105:21; Ps. 123:2; Ps. 136:3; Prov. 25:13; Prov. 27:18; Prov. 30:10; Isa. 10:33; Isa. 19:4; Isa. 22:18; Isa. 24:2; Isa. 26:13; Isa. 36:8; Isa. 36:9; Isa. 36:12; Isa. 37:4; Isa. 37:6; Jer. 22:18; Jer. 27:4; Jer. 34:5; Jer. 37:20; Jer. 38:9; Dan. 1:10; Dan. 10:16; Dan. 10:17; Dan. 10:19; Dan. 12:8; Amos 4:1; Zeph. 1:9; Zech. 1:9; Zech. 4:4; Zech. 4:5; Zech. 4:13; Zech. 6:4; Mal. 1:6; Mal. 3:1
Números 12
Morris - spit in her face. This is not a command for a father to do this, but simply a recognition that this was a common practice in the Middle East as an expression of sharp rebuke and contempt for the actions of a grossly disobedient child. Numbers 12:15 So Miriam was shut up outside the camp for seven days, and the people did not move on until Miriam was received again. BGT Numbers 12:15 καὶ ἀφωρίσθη Μαριαμ ἔξω τῆς παρεμβολῆς ἑπτὰ ἡμέρας καὶ ὁ λαὸς οὐκ ἐξῆρεν ἕως ἐκαθαρίσθη Μαριαμ NET Numbers 12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. NLT Numbers 12:15 So Miriam was kept outside the camp for seven days, and the people waited until she was brought back before they traveled again. ESV Numbers 12:15 So Miriam was shut outside the camp seven days, and the people did not set out on the march till Miriam was brought in again. NIV Numbers 12:15 So Miriam was confined outside the camp for seven days, and the people did not move on till she was brought back. KJV Numbers 12:15 And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again. YLT Numbers 12:15 And Miriam is shut out at the outside of the camp seven days, and the people hath not journeyed till Miriam is gathered; LXE Numbers 12:15 And Mariam was separated without the camp seven days; and the people moved not forward till Mariam was cleansed. ASV Numbers 12:15 And Miriam was shut up without the camp seven days: and the people journeyed not till Miriam was brought in again. CSB Numbers 12:15 So Miriam was confined outside the camp for seven days, and the people did not move on until Miriam was brought back in. NKJ Numbers 12:15 So Miriam was shut out of the camp seven days, and the people did not journey till Miriam was brought in again. shut: De 24:8,9 and the: Ge 9:21-23 Ex 20:12 Miriam: La 3:32 Mic 6:4 7:8,9 Hab 3:2 Numbers 12 Resources - Multiple Sermons and Commentaries THE SHAME OF MIRIAM So - Term of conclusion. Miriam was shut up outside the camp for seven days - (see Lev. 13:1–6; 14:1–8; 15:8) Per God's instruction. With this punishment, the whole camp knew what had happened, bringing shame on Miriam. But this also delayed the camp from moving out for seven days... The rebellious sinner is always a cause of holding back the progress of God’s people. -- Warren Wiersbe Paul had instruction for sinning leaders Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. (1 Tim. 5:20) Miriam and Aaron would have been benefited by heeding the words of the writer of Hebrews... Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you. (Heb. 13:17+) And the people did not move on until Miriam was received again - In other words Yahweh did not move the pillar of cloud by day during these 7 days. Had He done so presumably Miriam would have been exposed to the dangers of the wilderness. Is this not another manifestation of Yahweh's great mercy, for He is every the One Who in the midst of wrath remembers mercy, a truth for which we all are eternally grateful! Amen! Believer's Study Bible - Miriam was excluded for seven days, which was the required time for a leper to submit to ritual cleansing after being healed and before restoration to the camp (Lev. 14:9). Moses would use the example of Miriam to warn the second generation... “Remember what the LORD your God did to Miriam on the way as you came out of Egypt." (Deuteronomy 24:9)