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parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL JOB YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
Num Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28 C29 C30 C31 C32 C33 C34 C35 C36
Num 12 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V16
Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)
OET-LV and_spoke Miryām and_ʼAhₐron in/on/at/with_Mosheh on the_causes the_woman the_Kūshiyte whom he_had_taken if/because a_woman Kūshiyte he_had_taken.
UHB וַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַהֲרֹן֙ בְּמֹשֶׁ֔ה עַל־אֹד֛וֹת הָאִשָּׁ֥ה הַכֻּשִׁ֖ית אֲשֶׁ֣ר לָקָ֑ח כִּֽי־אִשָּׁ֥ה כֻשִׁ֖ית לָקָֽח׃ ‡
(vattədabēr miryām vəʼahₐron bəmosheh ˊal-ʼodōt hāʼishshāh hakkushit ʼₐsher lāqāḩ kiy-ʼishshāh kushit lāqāḩ.)
Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrLXX Καὶ ἐλάλησε Μαριὰμ καὶ Ἀαρὼν κατὰ Μωυσῆ, ἕνεκεν τῆς γυναικὸς τῆς Αἰθιοπίσσης ἣν ἔλαβε Μωυσῆς, ὅτι γυναῖκα Αἰθιόπισσαν ἔλαβε,
(Kai elalaʸse Mariam kai Aʼarōn kata Mōusaʸ, heneken taʸs gunaikos taʸs Aithiopissaʸs haʸn elabe Mōusaʸs, hoti gunaika Aithiopissan elabe, )
BrTr And Mariam and Aaron spoke against Moses, because of the Ethiopian woman whom Moses took; for he had taken an Ethiopian woman.
ULT And Miriam and Aaron spoke against Moses on account of the Cushite wife that he had taken, because he had taken a Cushite wife.
UST Moses’ older sister Miriam and his older brother Aaron were jealous of Moses and said, “Is Moses the only one to whom Yahweh has spoken messages to tell to us? Does Yahweh not speak messages through us two also?” They also criticized Moses because he had married a woman who was a descendant of the Cush people group. And Yahweh heard Miriam and Aaron complaining about Moses.
BSB § Then Miriam and Aaron criticized Moses because of the Cushite woman he had married, for he had taken a Cushite wife.
OEB No OEB NUM book available
CSB Miriam and Aaron criticized Moses because of the Cushite woman he married (for he had married a Cushite woman).
NLT While they were at Hazeroth, Miriam and Aaron criticized Moses because he had married a Cushite woman.
NIV Miriam and Aaron began to talk against Moses because of his Cushite wife, for he had married a Cushite.
ESV Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married, for he had married a Cushite woman.
NASB Then Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married (for he had married a aCushite woman);
LSB Then Miriam and Aaron spoke against Moses because of the Cushite woman whom he had taken as a wife (for he had taken a Cushite woman);
1ST They were at Hatserot and Miryam spoke against Mosheh, with Aharon, about the matter of the Kushite Sudanese wife he had taken, because he’d taken a Kushite wife.
WEBBE Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman.
WMBB (Same as above)
MSG Camp Hazeroth
(1-2) Miriam and Aaron talked against Moses behind his back because of his Cushite wife (he had married a Cushite woman). They said, “Is it only through Moses that God speaks? Doesn’t he also speak through us?”
God overheard their talk.
NET Then Miriam and Aaron spoke against Moses because of the Cushite woman he had married (for he had married an Ethiopian woman).
LSV And Miriam speaks—Aaron also—against Moses concerning the circumstance of the Cushite woman whom he had taken, for he had taken a Cushite woman;
FBV Miriam and Aaron were critical of Moses because of his Ethiopian[fn] wife—he'd married an Ethiopian woman.
12:1 “Ethiopian”: literally, “Cushite,” referring to the land southeast of Egypt.
T4T Moses’/My older sister Miriam and his/my older brother Aaron were saying this: “Is Moses the only one to whom Yahweh has spoken messages to tell to us [RHQ]? Does Yahweh not speak messages to us two also?” They told people that they were saying that because Moses/I had married a woman who was a descendant of the Cush people-group, but they were really saying that because they ◄were jealous/did not want Moses/me to be the only leader of the Israeli people►. But Yahweh heard what they were saying.
LEB And Miriam and Aaron spoke against Moses because of the Cushite woman whom he took (because he took a Cushite wife);
NRSV While they were at Hazeroth, Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married (for he had indeed married a Cushite woman);
NKJV Then Miriam and Aaron spoke against Moses because of the Ethiopian woman whom he had married; for he had married an Ethiopian woman.
NAB Miriam and Aaron spoke against Moses on the pretext of the Cushite woman he had married; for he had in fact married a Cushite woman.
BBE Now Miriam and Aaron said evil against Moses, because of the Cushite woman to whom he was married, for he had taken a Cushite woman as his wife.
Moff No Moff NUM book available
JPS And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman.
ASV And Miriam and Aaron spake against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman.
DRA And Mary and Aaron spoke against Moses, because of his wife the Ethiopian,
YLT And Miriam speaketh — Aaron also — against Moses concerning the circumstance of the Cushite woman whom he had taken: for a Cushite woman he had taken;
Drby And Miriam and Aaron spoke against Moses because of the Ethiopian woman whom he had taken; for he had taken a Cushite as wife.
RV And Miriam and Aaron spake against Moses because of the Cushite woman whom he had married: for he had married a Cushite woman.
Wbstr And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married: for he had married a Cushite woman.
KJB-1769 And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.[fn][fn]
KJB-1611 ¶ [fn][fn]And Miriam and Aaron spake against Moses, because of the Ethiophian woman, whom hee had married: for he had married an Ethiopian woman.
(¶ And Miriam and Aaron spake against Moses, because of the Ethiophian woman, whom he had married: for he had married an Ethiopian woman.)
Bshps And Miriam and Aaron spake agaynst Moyses, because of the women of Ethiopia whiche he had taken: for he had take to wife one of Ethiopia.
(And Miriam and Aaron spake against Moses, because of the women of Ethiopia which he had taken: for he had take to wife one of Ethiopia.)
Gnva Afterward Miriam and Aaron spake against Moses, because of the woman of Ethiopia whome hee had maried (for hee had married a woman of Ethiopia)
(Afterward Miriam and Aaron spake against Moses, because of the woman of Ethiopia whom he had married (for he had married a woman of Ethiopia) )
Cvdl And Miriam & Aaron spake agaynst Moses because of his wife the Morian which he had taken, because he had take a Morian to wife,
(And Miriam and Aaron spake against Moses because of his wife the Morian which he had taken, because he had take a Morian to wife,)
Wyc And Marie spak and Aaron ayens Moises, for his wijf a womman of Ethiope,
(And Mary/Maria spake and Aaron against Moses, for his wife a woman of Ethiope,)
Luth Und Mirjam und Aaron redeten wider Mose um seines Weibes willen, der Mohrin, die er genommen hatte, darum daß er eine Mohrin zum Weibe genommen hatte,
(And Mirjam and Aaron talked against Mose around/by/for seines Weibes willen, the/of_the Mohrin, the he taken had, therefore that he one Mohrin for_the Weibe taken had,)
ClVg Locutaque est Maria et Aaron contra Moysen propter uxorem ejus Æthiopissam,[fn]
(Locutaque it_is Maria and Aaron on_the_contrary Moysen propter wife his Æthiopissam, )
12.1 Locutaque est Maria, etc. ORIG., hom. 7 in Num. Maria, plebs Judaica; Moyses lex Domini est, etc., usque ad cum fiet unus grex et unus pastor Joan. 10.. ID. Quia detraxerunt Aaron et Maria Moysi, correpti sunt, etc., usque ad lepra enim consequitur detrectantes et cacologos. ID. Omnis etiam qui scripta Moysi male intelligit, et spiritalem legem carnaliter suscipit, detrahit ei, quia de verbis spiritus carnaliter sentit. Mystice, non solum Judæi hæretici, qui non recipiunt legem et prophetas, detrahunt Moysi. Qui impingunt etiam ei quod homicida fuit, quia Ægyptium interfecit, et alia multa etiam in alios prophetas blasphemo ore concinnant: ideo sunt in anima leprosi, et ejiciuntur ab ecclesia Dei. Vel, hæretici, qui detrahunt proximis. Æthiopissam. AUG., quæ est. 20. De uxore Moysi etc., usque ad sicut solent locorum et gentium nomina plerumque vetustate mutari.
12.1 Locutaque it_is Maria, etc. ORIG., hom. 7 in Num. Maria, plebs Yudaica; Moyses lex Master it_is, etc., until to when/with fiet unus grex and unus pastor Yoan. 10.. ID. Because detraxerunt Aaron and Maria of_Moses, correpti are, etc., until to lepra because consequitur detrectantes and cacologos. ID. Everyone also who scripta of_Moses male intelligit, and spiritalem legem carnaliter suscipit, detrahit ei, because about verbis spiritus carnaliter sentit. Mystice, not/no solum Yudæi hæretici, who not/no recipiunt legem and prophetas, detrahunt of_Moses. Who impingunt also to_him that homicida fuit, because Ægyptium interfecit, and other multa also in alios prophetas blasphemo ore concinnant: ideo are in anima leprosi, and eyiciuntur away ecclesia of_God. Vel, hæretici, who detrahunt proximis. Æthiopissam. AUG., which it_is. 20. De uxore of_Moses etc., until to like solent locorum and gentium nomina plerumque vetustate mutari.
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.
The Servant-Leader
A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.
The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.
Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).
The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).
Passages for Further Study
Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5