Numbers 12:8

Num 12:8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?

Ver. 8. And the similitude.] {See Trapp on "Exo 33:20"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Num 12:8. Mouth to mouth — In a most familiar manner, distinctly, and by an articulate voice, as one friend discourses with another, or as two friends in conversation hear and answer each other by turns. Moses enjoyed this singular privilege, which was vouchsafed to no other of the prophets, that God spoke to him immediately, and not by an interpreter, nor by shadows, and representations in his fancy, as in visions and dreams, but by a distinct audible voice, and that upon all occasions. Even apparently — Plainly and certainly, so that there was no difficulty to apprehend his meaning. Not in dark speeches — Not in parables, similitudes, dark resemblances; as by showing a boiling pot and an almond-tree to Jeremiah; a basket of summer fruits to Amos; a chariot with wheels, &c., to Ezekiel. The similitude — Not the face or essence of God, which no man can see and live, (Exo 33:20,) but some singular manifestation of his glorious presence, as that spoken of Exo 33:11-23. Yea, the Son of God, it seems, appeared to him in a human shape, which he assumed for a time, that he might give Moses a fore-token of his future incarnation. Against my servant Moses — Who is such in so eminent and extraordinary a manner and degree.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

So far as any man was able to comprehend, which he calleth his back parts, Exod. 33:23.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

with him will I speak mouth to mouth--immediately, not by an interpreter, nor by visionary symbols presented to his fancy.

apparently--plainly and surely.

not in dark speeches--parables or similitudes.

the similitude of the Lord shall he behold--not the face or essence of God, who is invisible (Exo 33:20; Col 1:15; Joh 1:18); but some unmistakable evidence of His glorious presence (Exo 33:2; Exo 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The slight change in the punctuation removes all appearance of contradiction to Deu 4:15.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(8) With him will I speak.—Better, do I speak, mouth to mouth. Comp. Exo_33:11.

Even apparently.—The noun mareh, which is here used, is cognate with that which occurs with the preposition in Num_12:6, and which is rendered “a vision.” It differs from it only in punctuation, and is sometimes identical in meaning. It appears, however, here to denote an objective reality, as in Exo_3:3, where it is rendered sight. The clause might be rendered, and (as) an appearance, and not in riddles (or, enigmas).

And the similitude of the Lord . . . —Or, and the form of Jehovah doth he behold. The word which is here rendered similitude (temunah) is the same which occurs in Exo_20:4; Deu_4:15-16; Deu_4:23; Deu_4:25; Deu_5:8; Psa_17:15. It is sometimes rendered likeness, and sometimes similitude. The noun mareh, which is here rendered “apparently,” and that which is rendered similitude, are found in conjunction in Job_4:16 : “I could not discern the form (or appearance), mareh, thereof: an image (or form), temunah, was before mine eyes.” (Comp. Exo_33:20-23.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. even manifestly] This is not a translation of the Heb., which is corrupt. It is the sort of meaning required, but no satisfactory emendation has been proposed. The versions suggest בְּמַרְאֶה (for וּמַרְאֶה), which could perhaps mean ‘in appearance,’ i.e. in a personal manifestation.

and not in riddles] A reference to the enigmatical utterances of oracles.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

With him will I speak mouth to mouth,.... And face to face, as he had done, Exo 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, &c. 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 Num 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 Hos 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Mouth to mouth, i.e. distinctly, by an articulate voice; immediately, not by an interpreter, nor by shadows and representations in his fancy, as it is in visions and dreams; and familiarly. This is called speaking face to face, 2Jo 1:12; 3Jo 1:14.

Apparently; plainly and certainly. Not in dark speeches; not in parables, similitudes, riddles, dark resemblances; as by showing a boiling pot, an almond tree, &c. to Jeremiah, a chariot with wheels, &c. to Ezekiel.

The similitude of the Lord; not the face or essence of God, which no man can see and live, Exo 33:20; it being invisible, Col 1:15, and never seen by man, Joh 1:18; but some singular manifestation of his glorious presence, as Exo 33:11,20, &c.; Exo 34:5, &c.; Deu 34:10. Yea, the Son of God appeared to him in a human shape, which he took up for a time, that he might give him a foretaste of his future incarnation.

My servant; who is so in such an eminent and extraordinary manner.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Mouth to mouth — This answers to “face to face” in Exo_33:11. It implies great familiarity, mutual confidence and esteem, and the absence of all reserve and of any mediation. Such converse is the highest honour bestowed upon man under the Old Testament dispensation.

Even apparently — Literally, as an appearance; R.V., “manifestly,” implying sight, or rather insight, and not vision. Dreams and visions are subjective; that is, pertain to the internal perception of the thinking subject. But the phenomena attending the intercourse of Jehovah with Moses were not intuitive and subjective, but objective; that is, outward and addressing the senses.

Dark speeches — Riddles or enigmas. These are a test to one on probation who is not yet approved and taken into the fullest confidence. Moses was treated as a man of fixed fidelity who had passed his probation.

The similitude of the Lord — The form of Jehovah was not the essential nature of God, his unveiled glory, for this no mortal can see, (Exo_33:18-20,) “but some unmistakable evidence of his glorious presence.” — Bible Commentary. He talked with Moses without figure, addressing his spiritual intuitions in such a way as to give to him infallible certainty. Thus since the day of Pentecost, Jesus manifests himself to the advanced believer. Joh_14:21, note. “Here (in Num_12:2-8) we have, as it were, in epitome, the mystery of the prophetic gift and function; and in such a manner as to exhibit the strength of this credential most impressively. It is the voice of Jehovah, jealous of his own honour and of the honour of his servants, at once describing and defending the prophetic law of revelation.” — W.B. Pope.

Were ye not afraid — In view of the extraordinary honour which God had bestowed upon Moses they should have restrained all murmuring and envious words.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Mouth to mouth. Equivalent to face to face in Exo_33:11. What the exact facts of the case were it is not possible to know, scarcely to imagine; but the words seem to imply a familiar speaking with an audible voice on the part of God, as distinguished from the internal voice, inaudible to the ear, with which he spake "in" the prophets. To assert that the revelations accorded to Moses were only subjective modifications of his own consciousness is to evacuate these strong words of any meaning whatever. Apparently. harm (Septuagint en eidei ) is an accusative in apposition to what goes before by way (apparently) of further definition. It is the same word translated "vision" in verse 6; but its meaning here must be determined by the expression "in riddles," which stands in antithesis to it. It was confessed]y the case with most prophetic utterances that the language in which they were couched was quite as much intended to conceal as to express their full meaning; but to Moses God spake without any such concealments. The similitude of the Lord shall he behold. harm. Not the essential nature of God, which no man can see, but a form (wholly unknown and unimaginable to us) in which it pleased him to veil his glory. The Septuagint has thxan Kuriou eide , referring, apparently, to the vision promised in Exo_33:22; and the Targum Palestine speaks here of the vision of the burning bush. The motive for this alteration is no doubt to be sought in a profound jealousy for the great truth declared in such texts as Deu_4:15 Isa_40:18, and afterwards in Joh_1:18 1Ti_6:16. But the statement in the text is a general one, and can only mean that Moses habitually in his intercourse with God had before his eyes some visible manifestation of the invisible God, which helped to make that intercourse at once more awfully real and more intensely blessed. Such manifestation to the sense of sight must be distinguished both from the visionary (or subjective) sight of God in human figure accorded to Ezekiel, (Eze_1:26) to Isaiah, (Isa_6:1) to St. John, (Rev_4:2, Rev_4:8) and perhaps to others, and also from such theophanies in angel guise as are recorded in Gen_32:30 Jud_1:13:9, 2, and elsewhere. On the other hand, the seventy elders seem to have seen the "Temunah" of the Lord upon that one occasion when they were called up into Mount Sinai. (Exo_24:10, Exo_24:11) Wherefore then were ye not afraid to speak against my servant Moses! No doubt it was the double fact of their relationship to Moses after the flesh, and of their sharing with him in certain spiritual gifts and prerogatives, which made them oblivious of the great distinction which lifted him above their rivalry, and should have lifted him above their contradiction. That contradiction, however, served to bring out in the clearest way the singular and unapproached position of the mediator of Israel; and it serves still to enable us to estimate aright the peculiar dignity of his legislation and his writings. The substance of prophetic teaching may be of deeper interest and of wider import titan "the law," but this latter will still rank higher in the scale of inspiration, as having been more directly communicated front on high. Thus "the law" (as the Jews rightly taught) remained the body of Divine revelation until "that Prophet" came who was "like unto" Moses in the fact that he enjoyed constant, open, and direct communication with the Godhead.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Mouth to mouth - That is, distinctly, by an articulate voice; immediately, not by an interpreter, nor by shadows and representations in his fancy, as it is in visions and dreams; and familiarly. Apparently - Plainly and certainly. Dark speeches - Not in parables, similitudes, dark resemblances; as by shewing a boiling pot, an almond tree, &c. to Jeremiah, a chariot with wheels, &c. to Ezekiel. The similitude - Not the face or essence of God, which no man can see and live, Exod. xxxiii, 20, but some singular manifestation of his glorious presence, as Exod. xxxiii, 11, 20. Yea the Son of God appeared to him in an human shape, which he took up for a time, that he might give him a foretaste of his future incarnation. My servant - Who is so in such an eminent and extraordinary manner.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

פה אל פה MOUTH TO MOUTH [I HAVE SPOKEN WITH HIM] — I have Myself told him to separate from his wife. And where did I tell him this? On Sinai, when I said to him, (Deuteronomy 5:27 Deuteronomy 5:28) “Go, say to them (to the people), ‘Get you into your tents (rejoin your wives). But as for thee, remain thou here by Me, [and I will speak unto thee]’” (Shabbat 87a; cf. Sifrei Bamidbar 103).

ומראה ולא בחידת AND IN A מראה AND NOT IN RIDDLES — When it says מראה, this refers to the clearness of the Divine communication, i.e. that I express My communication unto him in the clearest form in which it can be put and do not obscure it in riddles, as e.g. was the manner in which it was said to Ezekiel: (Ezekiel 17:2), “Put forth a riddle etc.” — One might, however, think that it refers to the “appearance of the Shechinah” (i.e. that he saw God)! It, however, states, (Exodus 33:20) “Thou cannot see My face” (Sifrei Bamidbar 103).

ותמנת ה' יביט AND THE SIMILITUDE OF THE LORD DID HE BEHOLD — This refers to beholding the after-effects of God’s Providence, just as it is stated, (Exodus 33:22 Exodus 33:23) “[And it shall be when My glory passeth by] thou shalt see what is behind Me” (Sifrei Bamidbar 103).

בעבדי במשה [WHY WERE YE NOT AFRAID TO SPEAK] AGAINST MY SERVANT, AGAINST MOSES — It does not state “against My servant Moses”, but “against My servant, against Moses”, which suggests: why were ye not afraid to speak against My servant, even though he were not a Moses; and why were ye not afraid to speak against a Moses — even though he were not My servant — in either of these cases you ought to have feared him! How much the more ought you to be afraid to speak against him (Moses) he being also My servant — and the servant of a king is a king (a noble person) himself! You should have said: The King does not love him without reason! — But if you reply that I am not cognizant of his doings (i. e. that I love him though he does not deserve it, since I am not aware of his treatment of his wife) — then this statement is even worse than your previous one (Midrash Tanchuma, Tzav 13; cf. Sifrei Bamidbar 103).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

So why are you not afraid. It is inescapable that this was morally reprehensible. For if you thought that I do not know his deeds, then you thought I made a mistake, and that I favor wicked people. This is the opposite of what you should have thought, for I would not have lifted him up to this level unless he is worthy. Therefore, you should have feared speaking about such a person. And if you thought that I do not know his deeds, and that you know more about him that I do, because I thought he was worthy and it is not so, then you have accused Me of making a mistake in even stronger terms. Concerning this the Sages said: This (statement) is worse than the first.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.