The 'whole house of Jehovah' ( Numbers 12:7) is not 'primarily His dwelling, the holy tent' (Baumgarten), - for, in that case, the word 'whole' would be quite superfluous, - but the whole house of Israel, or the covenant nation regarded as a kingdom, to the administration and government of which Moses had been called: as a matter of fact, therefore, the whole economy of the Old Testament, having its central point in the holy tent, which Jehovah had caused to be built as the dwelling-place of His name.

The position of Jehovah at the head of the clause without a preceding ЧђЧ Ч›Ч™ (I) would be much more remarkable than the separation of the dependent noun from the governing noun by the suffix, which occurs in other cases also (e.g., Leviticus 6:3 Leviticus 26:42, etc.) moreover, it would be by no means suited to the sense, as no such emphasis is laid upon the fact that it was Jehovah who made Himself known, as to require or even justify such a construction. The noun Jehovah is in all probability to be taken as a genitive, in connection with the word Ч Ч‘Ч™ЧђЧ›Чќ ('a prophet to you'), as it is in the lxx and Vulg., and not to be construed with the words which follow ('I Jehovah will make Myself known'). Why are ye not afraid to speak against My servant, against Moses?' Ч Ч‘Ч™ЧђЧ›Чќ equals ЧњЧ›Чќ Ч Ч‘Ч™Чђ, the suffix used with the noun instead of the separate pronoun in the dative, as in Genesis 39:21 Leviticus 15:3, etc. Not so My servant Moses: he is approved in My whole house mouth to mouth I speak to him, and as an appearance, and that not in enigmas and he sees the form of Jehovah.

(Note: The discrepancy discovered by Knobel, in the fact that, according to the so-called Elohist, no one but Moses, Aaron, and the sons of Aaron were allowed to enter the sanctuary, whereas, according to the Jehovist, others did so, - e.g., Miriam here, and Joshua in Exodus 33:11, - rests entirely upon a groundless fancy, arising from a misinterpretation, as there is not a word about entering the sanctuary, i.e., the dwelling itself, either in the verse before us or in Exodus 33:11.)ДЄnd said to them ( Numbers 12:6.): 'If there is a prophet of Jehovah to you (i.e., if you have one), I make Myself known to him in a vision I speak to him in a dream (Ч‘ЦјЧ•, lit., 'in him,' inasmuch as a revelation in a dream fell within the inner sphere of the soul-life). Then He Himself came down in a pillar of cloud to the door of the tabernacle, i.e., to the entrance to the court, not to the dwelling itself, and called Aaron and Miriam out, i.e., commanded them to come out of the court, He commanded Moses, Aaron, and Miriam suddenly to come out of the camp (see at Numbers 11:30) to the tabernacle. Keil and Delitzsch Biblical Commentary on the Old TestamentJehovah summoned the opponents of His servant to come at once before His judgment-seat.

As one greatly provoked, and highly displeased, and which was shown at once and in order to prevent the complaint getting among the people, and spreading, which might have been of bad consequence, as they were pretty much disposed to murmur and mutiny as also to show that it was not through any solicitation of Moses that the Lord took this matter in hand, time not being allowed to him to make any application to him for, as soon as ever Miriam and Aaron had uttered their speech against him, the Lord spake to them:Д¬ome out ye three unto the tabernacle of the congregation everyone out of his tent, as Aben Ezra though it is not improbable that they were all together in the tent of Moses, whither Aaron and Miriam were come to contend with him the words seem to be spoken quick, and in haste, as being angry:ДЄnd they three came out: of the place where they were, to the tabernacle of the congregation, that so the people might not hear what was said unto them, and what was the occasion of it. Gill's Exposition of the Entire BibleAnd the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam.

When did sendblaster 4 come out