аЯрЁБс>ўџ ўџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ§џџџўџџџўџџџўџџџўџџџџџџџџџџџџџџџ џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџRoot EntryџџџџџџџџТлЭ(т ЮЂšЊJrРИU‘еТПРMatOSTџџџџџџџџряD‘еТП N‘еТПMMџџџџџџџџџџџџMN0џџџџ єўџџџўџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџNDўџ џџџџТлЭ(т ЮЂšЊJrMicrosoft Works MSWorksWPDocє9Вqџџџџаut€,T COMMENTS ON NT VBERS. CHAPTER III. Numbers xii. And Miriam and Aaron spake agairtst Moses because ot the Ethiopian woman whom he had married. ~ And they said, Hath the Lord indeed spаЂ   р=а/а8  р=а/а8dCompObjџџџџџџџџџџџџUџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџech Iltee, lay nttt Ilse sin upon us. seltereits we Itare done foolishly, and wherein we Itave slnneti. 23 And Mttses cried unto the Lard, saving Heal iter nttw, 0 God, I beseech thee. 25 And Miriam was shut out from the camp seem days : and the 1teuple journeyed not till Miriam was brought In again. HERE we have the first mention of Moses's second marriage, but the name of the ~~?oman is not given, though she is the assigned cause of the sedition. Both Aaron and Miriam had received a portion of the prophetic genius that distinguished Moses, and they naturally thought that they should have some share in the government, at least to make a few suggestions. when they thought Moses made a blunder. Miriam ~vas older than Moses, and had at this time the experience of 120 years. When Moses ~vas an infant on the River Nile, MirIam was in-trusted by his parents to ~vatch the fate of the infant in the bulrushes and the daughter of Pharaoh in her daily walks by the river side. It was her diplomacy that secured the child's own mother for his nurse in the household of the Kingў•Sss АT›аwє   р=а/а8dџџџџаut€,T COMMENTS ON NT VBERS. CHAPTER III. Numbers xii. And Miriam and Aaron spake agairtst Moses because ot the Ethiopian woman whom he had married. ~ And they said, Hath the Lord indeed spoken only by Illones? Itath he not spoken also by us? And the Lord heard it. 3 (Now the man Moses was very meek, above all the men which were upon the face of the earth.) And the Lord came down lathe pillar of the cloud and stood in the door of the taber. nacle and called Aaron and Miriam, and they both cam, forth. 6 And He said, Hearnaw my words: If there be a prophet among you, I, the Lorti. will make myself known unto him in a vision, and will speak unto him in a dream. 8 With him will I speak mouth to molitit, even apparently, and not in dark speeches; and tile vimitilutle of the l~ortl shall he behold: wherefore tlt,'n w,re ye nt't afraid It~ speak against my v~rsa,tt Mst.es q Atttl Itte anger tf the lord was kindled against theul : aitti lie depart,ttl. in Anti tltc cltu,l d,~1,artetl (r,,m off the taber. nacle ; anti. l,eltt'ld. Miriam b,ca,,s,' 1e1,rous, svitit~ av snow: al.tl Aaron l,,oked upon Nllrla,n. anti beittid, vile was leprous. iiAni Aaron saill unto Moses. Alas, my lorti, I beseech Iltee, lay nttt Ilse sin upon us. seltereits we Itare done foolishly, and wherein we Itave slnneti. 23 And Mttses cried unto the Lard, saving Heal iter nttw, 0 God, I beseech thee. 25 And Miriam was shut out from the camp seem days : and the 1teuple journeyed not till Miriam was brought In again. HERE we have the first mention of Moses's second marriage, but the name of the ~~?oman is not given, though she is the assigned cause of the sedition. Both Aaron and Miriam had received a portion of the prophetic genius that distinguished Moses, and they naturally thought that they should have some share in the government, at least to make a few suggestions. when they thought Moses made a blunder. Miriam ~vas older than Moses, and had at this time the experience of 120 years. When Moses ~vas an infant on the River Nile, MirIam was in-trusted by his parents to ~vatch the fate of the infant in the bulrushes and the daughter of Pharaoh in her daily walks by the river side. It was her diplomacy that secured the child's own mother for his nurse in the household of the King of Egypt. It is rather remarkable, if Moses was as meek as he is represented in the third verse, that he should have penned that strong assertion of his own innate modesty. There are evidences at this and several other points that Moses was not the sole editor of the Pentateuch, if it can be shown that he wrote any part of it. Speaking of the punishment of Miriam, Clarke in his commentaries says it is probable that Miriam was chief in this mutiny; hence she was punished while Aaron was spared. A mere excuse for man's injustice; had he been a woman he would have shared the same fate. The real reason was that Aaron was a priest. Had he been smitten with leprosy, his sacred office would have suffered and the priesthood fallen into disrepute. As women are supposed to have no character or sacred office, it is always safe to punish them to the full extent of the law. So Miriam was not only afflicted with leprosy, but also shut out of the camp for seven days. One would think that potential motherhood should make women as a class as sacred as the priesthood. In common parlance we have much fine-spun theorizing on the exalted office of the mother, her immense influence in moulding the character of her sons ; ?the hand that rocks the cradle moves the world,? etc., but in creeds and codes, in constitutions and Scriptures, in prose and verse, we do not see these lofty p~ans recorded or verified in living facts. As a class, women were treated among the Jews as an inferior order of beings, just as they are to-day in all civilized nations. And now, as then, men claim to be guided by the will of God. In this narrative we see thus early woman's desire to take some part in government, though denied all share in its honor and dignity. Miriam, no doubt, saw the humiliating distinctions of sex in the Mosaic code and customs, and longed for the power to make the needed amendments. In criticising the discrepancies in Moses's character and government, Miriam showed a keen insight into the common principles of equity and individual conduct, and great self-respect and self-assertion in expressing her opinions~qualitie5 most lacking in ordinary women. Evidently the same blood that made Moses and Aaron what they were, as leaders of men, flowed also in the veins of Miriam. As daughters are said to be more like their fathers and sons like their mothers, Moses probably inherited his meekness and distrust of himself from his mother, and Miriam her self-reliance and heroism from her father. Knowing these laws of heredity, Moses should have averted the punishment of Miriam instead of allowing the full force of God's ~vrath to fall upon her alone. If Miriam had helped to plan the journey to Canaan, it would no doubt have been accomplished in forty days instead of forty years. With her counsel in the cabinet, the people might have enjoyed peace and prosperity, cultivating the arts and sciences, instead of making war on other tribes, and burning offerings to their gods. Miriam was called a prophetess, as the Lord had, on some occasions, it is said, spoken through her, giving messages to the women. After their triumphal escape from Egypt, Miriam led the women in their songs of victory. With timbrels and dances, they chanted that grand chorus that has been echoed and re-echoed for centuries in all our cathedrals round the globe. Catholic writers represent Miriam ?as a type of the Virgin Mary, being legislatrix over the Israelitish women, especially endowed with the spirit of prophecy.? ################## Numbers xx. Then came the children of Israel, even the first month: and the peo?le abode In Kadesh; whole congregatlen, Into the desert of Zin in the and Miriam died there, and was burled here. Eusebius says her tomb was to be seen at Kadesh, near the city of Petra, in his time, and that she and her brothers all died in the same year, it is hoped to reappear as equals in the res urrection.E.C.S. of certaw{)+9˜m•ФЄІќ1|ЮŒ){qq рР!{ёѓѕi L ё ѓ S{СУзйцшA ЂЄasuww3{w45Goudy Old Style