Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Miriam and Aaron raise a sedition against Moses, because of the Ethiopian woman he had married, Numbers 12:1, and through jealousy of his increasing power and authority, Numbers 12:2. The character of Moses, Numbers 12:3. Moses, Aaron, and Miriam are suddenly called to the tabernacle, Numbers 12:4. The Lord appears in the pillar of the cloud, and converses with them, Numbers 12:5. Declares his purpose to communicate his will to Moses only, Numbers 12:6-8. His anger is kindled against Miriam, and she is smitten with the leprosy, Numbers 12:9, Numbers 12:10. Aaron deplores his transgression, and entreats for Miriam, Numbers 12:11, Numbers 12:12. Moses intercedes for her, Numbers 12:13. The Lord requires that she be shut out of the camp for seven days, Numbers 12:14. The people rest till she is restored, Numbers 12:15, and afterwards leave Hazeroth, and pitch in the wilderness of Paran, Numbers 12:16.
INTRODUCTION TO Numbers 12
In this chapter we have an account of Aaron and Miriam speaking against Moses, and for what reason, whose amiable character is given, Numbers 12:1; and of the Lord's calling them to him, and rebuking them for it, giving an excellent testimony to Moses, and then departing in anger, Numbers 12:4; and of Miriam's being smitten with leprosy, and Aaron's entreating Moses on his and her account, who prayed to the Lord to heal her, Numbers 12:10; and of her being ordered to be shut out of the camp seven days, during which time the Israelites stayed at Hazeroth, and then removed to the wilderness of Paran, Numbers 12:14.
E.
Moses proved to be unique as a prophet of Jehovah
This narrative belongs to the same circle of ideas as the narrative of the inspiration of the elders in ch. 11. and of the Tent in Exodus 33:7-11. The Tent is outside the camp, and Jehovah comes down in the cloud to speak.
Nu 12:1-9.
ミリヤムとアロンの反逆
1. エチオピアの女――ヘブル語では「クシュの女」。アラビヤは聖書において通常クシュの地と呼ばれ、その住民はハムの子孫とされて
(see on
Ex 2:15)
一般的に卑しく軽蔑すべき民とみなされていた(see on
Am 9:7)。
ミリヤムとアロンがモーセに対して起こしたこの反逆的騒動のきっかけは、七十人のつかさを採用したことによる統治体制の大きな変更であった
[Nu 11:16]。
彼らがモーセの妻（おそらくチポラ
[Ex 2:21]
であって、彼が最近娶った二人目の妻ではない）に対してなした苛立たしい貶めは、親族のねたみから生じたものであった。というのも、この改革は彼らの影響力によって最初にもたらされたものであり
(Ex 18:13-26)、
その際彼ら自身は無視され、あるいは顧みられなかったからである。ミリヤムがアロンに先立って言及されているのは、彼女がこの反逆の主な扇動者であり指導者であったからである。
ミリアムは、モーセとアロンの姉妹であるというだけでなく、女預言者でもあったことから（Exodus 15:20-21と比較せよ）、イスラエルの女たちの中で第一の位を占めていた。またアロンは国民全体の宗教的な首長と見なすことができる。ところが彼らは、これらの高い威厳に感謝するどころか、モーセに与えられた特別な召命と、神が彼に割り当てられた排他的な権威に異を唱えた。ミリアムが扇動者であったことは、彼女の名がNumbers 12:1で目立って先に置かれていること、また刑罰Numbers 12:10が彼女だけに下ったという事実から分かる。彼女はおそらく、自分が取って代わられたと、それも外国人に取って代わられたと考えたのであろう。アロンは、かつてExodus 32で民の強要に導かれたように、今度は姉の切迫した要求に誤り導かれたのである。
Numbers 12:1
「彼がめとったエチオピアの女」——ヘブル語では「クシュの女」（Genesis 2:13、Genesis 10:6と比較せよ）。チッポラExodus 2:21はすでに死んでいた可能性が高く、その結果ミリアムは、モーセに対してこれまで以上に大きな影響力を持つようになると期待していたであろう。したがってモーセの再婚に対する彼女の失望は非常に大きかったはずである。
モーセがハムの子孫である女と結婚したことは、彼女がカナンの血筋でない限り、禁じられてはいなかった（Exodus 34:11-16と比較せよ）。しかしユダヤ人を特徴づけていた強烈な民族意識にとっては、いつであれ不快なことだったであろう。キリスト教の教父たちは、モーセがミデヤンの女とエチオピアの女とに順次結婚したことに、神の契約とその約束がやがて異邦人にまで及ぶことの予兆を見（Psalm 45:9 ff、Sol 1:4 ffと比較せよ）、またミリアムとアロンの不満の中に、このような拡大のゆえにユダヤ人が抱いた不満の予型を見た。Luke 15:29-30と比較せよ。
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.
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, Micah 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, Habakkuk 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; nor because he now had divorced her, as Jarchi, which perhaps would have given them no uneasiness; and for the same reason, not because he abstained from conversation with her, that he might give up himself to the service of God in his house, and perform it in a more holy and faithful manner, which is the common sentiment of the Jewish writers: but rather, as it is thought by others, because of a suspicion they had entertained, that she had interested herself in the affair of the choice of the seventy elders, and had prevailed upon Moses to put in such and such persons into the list she had a mind to serve; at least this seems to be the case, for the displeasure was against Moses himself; they were angry with him, because he transacted that affair without them, and chose whom he pleased, without consulting them; and therefore, though they cared not to ascribe it entirely to him, and his neglect of them, they imputed it to his wife, as if she had over persuaded him, or her brother through her means, to take such a step as he did.
(h) Antiqu. l. 2. c. 10. sect. 2.((i) Dibre Hayamim, fol. 7. 2. Shalshalet Hakabala, fol. 5. 2. so some in Aben Ezra in loc.
前の章では民がモーセに与えた悩みを見た。この章では、彼の忍耐が身内によって試されたことを見る。一、ミリヤムとアロン、彼自身の兄弟と姉妹が彼を侮辱した（民12:1-3）。二、神が彼らをそのために呼び出された（民12:4-9）。三、ミリヤムがそのためにらい病に打たれた（民12:10）。四、アロンが服し、モーセが柔和にミリヤムのために執り成した（民12:11-13）。五、彼女はいやされたが、七日間恥を負わされた（民12:14-16）。そしてこれは、最良の者や家族にも愚かさと苦難の両方があることを示すために記録された。