SEV Biblia, Chapter 12:8
Boca a boca hablaré con él, y de vista; el no verá al SEÑOR por figuras o semejanza; ¿por qué, pues, no tuvisteis temor de hablar contra mi siervo Moisés?
John Gill's Bible Commentary
Ver. 8. With him will I speak mouth to mouth , etc.] And face to face, as he had done, ( Exodus 33:11); in a free, friendly, and familiar manner, as one friend speaks to another, without injecting any fear or dread, and consternation of mind, which was sometimes the case of the prophets; or without a middle person, a mediator, as Aben Ezra, not by means of an angel, as in some cases, but the Lord himself spake to him: even apparently, and not in dark speeches ; the word “apparently”, or “vision”, being opposed to “dark speeches”, shows that this is not to be understood of the appearance or vision of an object presented to the sight, or to the mind, which is denied of Moses, though usual with other prophets; but of the vision, or plain sense and meaning of words, which are so plainly expressed, that the sense is easily seen and understood; it was not under figures and allegories, and parables and dark representations of things, that the law of the decalogue, and other laws, statutes, and ordinances, and the proclamation the Lord made of himself, as the Lord gracious, merciful, etc. were delivered unto Moses, but in plain words and clear expressions; not in such enigmatical, parabolical, and allegorical terms as many of the visions and prophecies of Jeremiah, Ezekiel, Daniel, Amos, and Zechariah, were exhibited to them; (see Gill on “ Numbers 12:6”): and the similitude of the Lord shall he behold : as he had at the burning bush, and at Mount Sinai, with the elders of Israel, and when the Lord proclaimed his name before him; at which several times it is highly probable he beheld the Lord, even the Lord Christ, in an human form, as a presage of his future incarnation, and as he might also after this: the Targum of Jonathan is, “the similitude which is after my Shechinah (or divine Majesty) he saw;” that is, his back parts, as Jarchi, and other Jewish writers, interpret it; but Bishop Patrick thinks the word not should be repeated from the preceding clause, and that the sense is, that he did not behold him in similitudes, nor did the Lord speak to him by them, as to other prophets, (see Hosea 12:10); wherefore then were ye not afraid to speak against my servant Moses ? or against my servant, against Moses; against any servant of mine, but especially against Moses, so faithful in my house, so much approved of and honoured by me, and so superior to all other prophets.
Matthew Henry Commentary
Verses 1-9 - The patience of Moses was tried in his own family, as well as by the people. The pretence was, that he had married a foreign wife; but probably their pride was hurt, and their envy stirred up, by his superior authority. Opposition from our near relations, and from religious friends, is most painful. But this is to be looked for, an it will be well if in such circumstances we can preserve the gentlenes and meekness of Moses. Moses was thus fitted to the work he was calle to. God not only cleared Moses, but praised him. Moses had the spiri of prophecy in a way which set him far above all other prophets; yet he that is least in the kingdom of heaven, is greater than he; and ou Lord Jesus infinitely excels him, Heb 3:1. Let Miriam and Aaro consider whom it was they insulted. We have reason to be afraid of saying or doing any thing against the servants of God. And those ar presumptuous indeed who are not afraid to speak evil of dignities, 2P 2:10. The removal of God's presence is the surest and saddest token of God's displeasure. Woe to us, if he depart! he never departs, till by sin and folly we drive him from us.
Original Hebrew
פה 6310 אל 413 פה 6310 אדבר 1696 בו ומראה 4758 ולא 3808 בחידת 2420 ותמנת 8544 יהוה 3068 יביט 5027 ומדוע 4069 לא 3808 יראתם 3372 לדבר 1696 בעבדי 5650 במשׁה׃ 4872
