參考版本 AFV  A  Faithful Version 的希臘文 2009版本   

耶和華的事，不謀利沒有版權

1. And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had taken, for he had taken a Cushite woman.

2. And they said, “Has the LORD indeed spoken only by Moses? Has He not also spoken by us?” And the LORD heard it.

3. (Now the man Moses was very meek, more than all the men on the face of the earth.)

4. And the LORD spoke suddenly to Moses and to Aaron and to Miriam, “You three come out to the tabernacle of the congregation.” And the three came out.

5. And the LORD came down in the pillar of the cloud and stood in the door of the tabernacle, and called Aaron and Miriam. And they both came forward.

6. And He said, “Hear now My words. If there is a prophet among you, I the LORD will make Myself known to him in a vision, and will speak to him in a dream.

7. Not so with My servant Moses. He is faithful in all My house.

8. I will speak with him mouth to mouth, even clearly, and not in dark speeches. And he shall behold the likeness of the LORD. Why then were you not afraid to speak against My servant Moses?”

9. And the anger of the LORD was kindled against them, and He departed.

10. And the cloud moved from the tabernacle. And behold, Miriam became leprous as snow. And Aaron looked on Miriam, and behold, she was leprous.

11. And Aaron said to Moses, “Oh, my lord, I beg you, do not lay upon us the sin in which we have done foolishly, and in which we have sinned.

12. Let her not be like one dead of whom the flesh is half gone when he comes out of his mother’s womb.”

13. And Moses cried to the LORD saying, “Heal her now, O God, I beseech You.”

14. And the LORD said to Moses, “If her father had but spit in her face, should she not be ashamed seven days? Let her be shut out from the camp seven days, and after that let her be received.”

15. And Miriam was shut out from the camp seven days. And the people did not journey until Miriam was brought in.

16. And afterward the people moved from Hazeroth and pitched in the wilderness of Paran.

 (A Faithful Version)

1. 有日，米利暗和亞倫找摩西談話，有關他娶一女子為妻的事，她是古實人。

2. 他們對摩西說，耶和華豈止向你說話，也會給我們傳話，因耶和華聽到我們的訴求。

3. （摩西為人極其謙和，勝過世上的眾人。）

4. 摩西、亞倫、米利暗都聽到耶和華說話，三位便出到會幕外。

5. 是耶和華從雲柱，就在會幕，吩咐亞倫和米利暗站在會幕外。

6. 耶和華對他倆說：且聽，你們明。若是先知，我耶和華會讓藉異像中向他顯明。

7. 這要求對摩西無用，因他全然為以色列家竭盡所能。

8. 若有任何吩咐，明說，不用暗示，他說的就是耶和華的話。你們豈可如此對他毫無敬意。

9. 耶和華向這二人申明大義，兩人離去。

10. 雲層也從會幕上散開。米利暗不久長了雪般白的麻風，亞倫看清楚，証實是麻風。

11. 亞倫就去向摩西求情：不要因為我們的無知愚昧，等同犯上罪孽一般。

12. 不要讓米利暗像剛出母胎貌似半死的嬰兒一樣。

13. 摩西為此向耶和華祈求，醫治她！

14. 耶和華回摩西：被為父吐得一臉唾沫，就讓她掉面子七天？就在營外隔離七天，才可以回來。

15. 米利暗被拒營外七天。回來後，才起行。

16. 眾民從哈洗錄起行，在巴蘭的曠野安營。

AI：

In Numbers 12:1, Miriam and Aaron criticized Moses for marrying a Cushite woman, using his marriage as a pretext to challenge his unique prophetic authority by asking, “Has the LORD indeed spoken only through Moses?”

Scholars and commentators interpret this event through several key lenses:

• Pretext for Jealousy: Most analyses, including Adam Clarke’s notes, conclude that racial or ethnic prejudice was the ostensible cause, while jealousy over Moses’ superior spiritual authority was the real cause of the complaint.
• Identity of the Wife: While the text specifies a Cushite (often translated as Ethiopian) woman, many commentators argue this refers to Zipporah, Moses’ Midianite wife, describing her with a term that may have been used contemptuously or to denote her foreign origin.
• Lack of Biblical Prohibition: Commentators note that unlike the bans on intermarrying with Canaanites, there was no divine prohibition against marrying a Cushite, indicating their objection was rooted in ethnic bias rather than covenant fidelity.
• Divine Vindication: The narrative highlights Moses’ humility as the reason for God’s intervention, resulting in Miriam being struck with leprosy and Moses being vindicated as God’s sole intermediary.
• Modern Reception: In later historical contexts, particularly in 19th and 20th-century America, this passage was variously interpreted to either support racial integration or, conversely, to justify segregation, depending on the reader’s cultural biases. 

這段評述有一定的客觀成份，例如米利暗原本就像先知，如今被摩西取代，這點似乎是她內在產生氣憤的成因。在會幕這記述是可圈可點，只能靠後來米利暗生痳瘋去引證說話的權威誰屬。

耶和華會在這樣的處境下出來替摩西說話，這個可能性很低。這是摩西記述時，借用了耶和華的名。可以這樣，會否涉及罔稱耶和華的名？若是事實，不會。

這現象是第一次出現，是人性真實的一面，有進取心的人特強。

In historical contexts, economic competition and political control were often the underlying drivers, while prejudice served as the ostensible cause or justification for discrimination and systemic inequality. For example, British colonization used racist prejudice to justify gaining cheap labor and controlling resources, and Jim Crow laws used the illusion of minority inferiority to maintain white dominance. Similarly, anti-Jewish prejudice in medieval Europe was fueled by the Jews’ restricted economic role as moneylenders, which was then rationalized as inherent greed. 

以下的網址有更為詳細的分類：

https://www.encyclopedia.com/social-sciences/news-wires-white-papers-and-books/causes-prejudice

有關米利暗可參考：

https://jwa.org/encyclopedia/article/miriam-bible

網址上有些解釋不盡久同。相信沒有刻意的權力慾而是個人地位受到挑戰，當中的分別只能意會，無法言傳。

米利暗產生嫉妒是職業競爭的心態而來，這是常態不是獨有的表現。

耶和華有沒有介入？顯然是沒有直接，用間接肯定了摩西，以致可以在描述中直認是耶和華的作為。亞倫求情，摩西也願意，一禱免恩仇。這是有信心的人該有的氣量。

這份氣量也許可以作為評定這人，是否一位真正的領袖，也由此判斷他的行為是否合乎耶和華代言人的地位。摩西對此標準很有信心，因為真心相信又在體會的過程當中。

耶和華深明人的本性，是有耶和華的形象而來。只是人本身有的領袖之材，當然對自己持肯定的態度是有必要。這位姊姊對耶和華有信心，相信比摩西也有過之而無不及。不同的地方是摩西放在民族大業，米利暗看重自己的領導。耶和華明白當中的分別，對米利暗是小懲大戒。

耶和華是深愛他們二位，因為都是深愛著那位自有永有的大能者。